THE  TRUE  I 

DOCTRINE  OF  PRAYER 


LEANDER     CHAMBERLAIN 


Hi 


t^x<xxy  of  trhe  theological  ^tm\n<xxy 

PRINCETON  •  NEW  JERSEY 


•d^S' 


PRESENTED  BY 

The  Estate  of  the 
Rev.  John  E.  Wiedin[-;cer 

BV  210  .C43  1906 
Chamberlain,  L.  T.  1837- 

1913. 
The  true  doctrine  of  prayer 


The  True 
Doctrine  of  Prayer 


BY 

LEANDER  ^CHAMBERLAIN 

PRESIDENT  OF  THE  EVANGELICAL  ALLIANCE 
FOR  THE  UNITED  STATES 


WITH    FOREWORD    BY 
The   Rev.  WILLIAM   R.   HUNTINGTON,   D.D. 


New  York 
THE    BAKER    &    TAYLOR    CO. 

33-37  East  17th  Street 
1906 


Copyright,  1905,  by 
THE   BAKER   &>  TAYLOR  CO. 


TO 

THE   MEMORY    OF 

FRANCES    LEA    CHAMBERLAIN 


UaTep  rjfjiojv  6  ev  tol<;  ovpavoi^,  ayiacr- 
OrjTO)  TO  ovofxd  aov'  ekOaTco  rj  ^acriXeta  crov' 
yevTqOrjTa)  to  OeXrjfjid  crov  a)5  iv  ovpavco  Kai 
CTTi  yyj^'  TOP  dpTov  rjfjiiov  TOP  iTnovaiov  S09 
yjplv  (TTJfJLepov'  Kal  d(f>e<;  rjfjilv  ret  ofpeiXyjfjLaTa 
rjfjLcoi/^  0)9  Kal  rjfJieL's  a<^7^/ca/xet'  tol<;  oc^eiXerat? 
7j/Jia)v'  Kal  fxr)  elaeveyKjis  rjfid';  et?  TreipacryiOVj 
dXXa  pvcrai  y]p,d%  diro  tov  irovrjpov. 

— Matt.  vi.   9-13. 


The  supplication  of  a  righteous  man 

availeth  much  in  its  working. 

— James  v.  i6. 


FOREWORD 

Gladness  goes  out  of  religion  just  in 
proportion  to  the  rate  at  which  we  lose 
faith  in  prayer.  It  is  impossible  to  serve 
happily  a  God  with  whom  we  are  not  on 
speaking  terms.  The  agnostic's  appeal 
to  us  to  adore  the  Inscrutable  awakens 
but  a  feeble  response.  Will  the  Inscru- 
table answer  back?  Reciprocity  is  of  the 
essence  of  worship,  and  not  only  reci- 
procity between  God  and  man,  but  also 
reciprocity  between  believer  and  be- 
liever. The  promise  runs  to  the  two  who 
shall  agree  on  earth  as  touching  anything 
that  they  shall  ask.  A  young  friend  of 
mine,  a  '^settlement-worker"  on  the  East 
Side,  was  startled  the  other  day  when  to. 


FOREWORD 

her  customary  opening  formula,  ''Let  us 
pray,"  a  newcomer  in  the  sewing-class 
responded  with  blithe  alacrity,  "Yes, 
let's."  But  the  little  girl  with  her  naive 
readiness  showed  the  true  spirit  of  the 
Gospel.  She  made  it  evident  that  prayer 
meant  something  to  her,  and  that  what  it 
meant  was  delight.  After  all,  there  is 
no  more  adequate  response  to  the  Oremus 
of  the  historic  liturgies  than  hers;  noth- 
ing antiphonal  in  either  Missal  or  Brevi- 
ary more  uplifting  than  "Yes,  let's." 

So,  then,  whoever  has  a  good  word  for 
prayer  counts  as  a  helper  of  our  joy,  for 
if  we  are  to  be  religious  at  all,  we  wish  to 
be  not  gloomily  but  cheerfully  religious. 

It  strikes  me  that  my  friend,  the  author 
of  this  book,  has  been  singularly  wise 
in  his  choice  of  a  method.  It  is  the 
method  Coleridge  employed  in  his  Aids 
to  Reflection,  and  the  Hare  brothers  in 

vi 


FOREWORD 

their  Guesses  at  Truth,  the  method  of 
the  aphorism.  Instead  of  formal  chap- 
ters, after  the  conventional  fashion,  we 
have  a  logical  succession  of  detached  and 
semi-detached  paragraphs,  each  one  of 
which  presents  a  truth  which  no  one  who 
desires  to  think  deeply  about  prayer  can 
afford  to  lose  out  of  sight.  This  is  far 
better  than  attempting  a  "final  philoso- 
phy" of  prayer,  which  if  it  fitted  per- 
fectly, "with  fold  to  fold,"  the  physics 
and  psychics  of  to-day  would  inevitably 
be  set  aside  as  a  misfit  by  the  physics  and 
the  psychics  of  to-morrow.  How  much 
wiser  to  be  content  with  such  "swallow- 
flights"  of  argument  as  we  find  here,  un- 
ambitious to  fly  farther,  or  to  soar  higher, 
than  the  wing-mechanism  of  human  fac- 
ulty makes  possible  without  strain. 

But  modest  as  Dr.   Chamberlain  has 
shown  himself  in  his  choice  of  a  literary 

vii 


FOREWORD 

method,  there  is  nothing  timid  or  apolo- 
getic about  the  claim  he  makes  for  pray- 
er. It  is  not  merely  as  a  healthful  exer- 
cise for  the  soul  that  he  would  have  us 
think  of  prayer,  but  as  a  potency,  a 
dynamic,  an  efficient  cause.  All  that  the 
New  Testament  asserts  as  to  prayer's  effi- 
cacy, he  too  asserts;  all  that  Christ  affirms 
he  reaffirms.  He  is  willing  to  explain, 
to  interpret,  to  justify,  but  never  to  min- 
imize. 

This  is  because  he  has  put  his  trust  in 
the  competency  and  the  truthfulness  of 
Jesus  Christ;  and  has  accepted  His  as  the 
supreme  authority  in  matters  spiritual 
and  religious.  Persuaded  that  the  author 
of  the  Pater  Noster^  wherever  we  place 
Him  in  the  scale  of  being,  may  safely 
be  assumed  to  know  more  about  the  re- 
lation between  God  and  man  than  all 
competitive  teachers  taken  together,  he 

viii 


FOREWORD 

adopts  His  Prayer  as  the  norm  of  sup- 
plicatory utterance,  the  measure  and  the 
test  of  true  devotion.  In  a  word,  he  finds 
in  the  Lord's  Prayer  what  the  alchemists 
used  to  call  the  ''universal  solvent"  for 
all  the  difBculties  of  faith,  so  far  as  these 
have  to  do  with  man's  approach  to  God. 
Is  it  objected  that  this  means  falling  back 
on  dogma,  and  dogma  is  hateful?  But 
dogma  is  not  hateful  save  when  it  is 
clearly  of  second-hand  origin.  Dogma 
direct  from  headquarters,  so  far  from 
being  hateful,  is  the  very  thing  we  most 
desiderate  in  those  dim  regions  of  the 
soul's  pilgrimage  where  demonstration 
there  is  none.  A  proposition  once  proved 
by  the  logical  faculty  has  ceased  to  be 
dogma,  and  has  become  another  thing 
entirely,  "For  what  a  man  seeth,  why 
doth  he  yet  hope  for?"  There  are  places 
in  the  road  where  we  must  either  "walk 

ix 


FOREWORD 

by  faith"  or  not  walk  at  all.     So  let  us 
cease  vilifying  dogma. 

I  anticipate  for  this  modest  and  yet 
bold  little  treatise  a  large  usefulness.  To 
those  who  hold  prayer  to  be  impossible 
because  of  the  reign  of  law,  it  will  make 
more  persuasive  the  psalmist's  question, 
^'He  that  hath  planted  the  ear,  shall  he 
not  hear?"  while  to  others  who,  having 
been  bred  in  the  theory  that  prayer  is 
only  of  subjective  value,  have  grown 
weary  of  the  habit,  it  will  suggest  possi- 
bilities of  answer  to  prayer  quite  beyond 
anything  they  have  imagined. 

W.  R.  H. 

Grace  Church  Rectory,  New  York, 
Thanksgiving  Day,  1905. 


CONTENTS 


PAGE 


The  Biblical  Teaching  Concerning 
Prayer  i 

(a)  In  narrative,  (b)  in  injunction, 
(c)  in  promise,  (d)  in  great  ex- 
amples, (e)  in  the  work  of  the 
Holy  Spirit. 

Varied    Scriptural    Uses    of  the   Term 
"Prayer" i8 

Old  and   New    Testament   Words   for 
Prayer 22 

Prayer    is     Distinctively     Desire,    En- 
treaty       25 

The  Place  of  Prayer  in  the  Bible  and 
in  Human  Experience 26 

The  Lord's  Prayer  is  the  Divinely 

Perfect  Example 30 

xiii 


CONTENTS 

PAGE 

A  Study  of  the  Lord's  Prayer     ...     34 
(a)  Invocation,  (b)  the  three  major 
petitions,    (c)    the    three    minor 
petitions. 

The    Lord's    Prayer    Reveals    the 
Nature  of  All  Prayer  .     .     ,     .     ^g 

Nothing  is  True  Prayer  unless  Essen- 
tially   Accordant    with    the     Lord's 

Prayer .     .     .     .     6^ 

(a)  True  prayer  is  impossible  to 
the  completely  impenitent,  (b)  to 
Christians,  so  far  forth  as  im- 
penitent and  faithless,  (c)  so  far 
forth  as  caring  supremely  for 
what  is  comparatively  unimpor- 
tant, (d)  so  far  forth  as  mentally 
or  spiritually  indifferent. 

Prayer's     Conditions     are     Clear     and 
Changeless  and  Loving 90 

The    Domain    of    Prayer    is    Uni- 
versal     93 

Prayer  is  Objectively  Effective     ...     97 

xiv 


CONTENTS 


PAGE 


Prayer  Distinctly  Includes  the  Physical 
Universe 99 

Meaning  and  Relation    of  the  Super- 
natural and  the  Natural       .     .      .     .102 

Special    Pleas   are    Subordinate    to    the 
Suppliant's  Central  Desire  .     .     .     .106 

Significance    of   the   Words    "  In    My 
Name" 107 

All    Real    Prayers    are    Answered 
Affirmatively 113 

Real    Prayers    Never    Contradict    One 
.Another 122 

The  True  Doctrine  of  Prayer  Ex- 
alts Importance  of  Character    .   132 

Significance  of  the  Required  Ceaseless- 
ness  of  Prayer 136 

Adequate    Reply    to    Proposers    of 
"Prayer  Test" 139 

The  True  Test  of  Prayer 145 

Faith    as    the    Condition    of    Pre- 
vailing Prayer 147 

XV 


CONTENTS 

PAGE 

Meaning  of  Faith's  Apparently  Un- 
qualified Promises 150 

Prayerful  Faith  is  Essentially  Saving 
Faith 160 

The  Lord's  Prayer  Sealing  Pray- 
er's Warrant,  Reveals  its  Na- 
ture, Privilege  and  Prerogative   164 

The    Offering    of    True   Prayer   is 

Greatly  Needed 165 

'  (a)  The  need  of  the  individual 
Christian,  (b)  of  the  churches 
and  the  Church. 

The  Kingdom's  Delay  Shows  that  True 
Prayer  is  Lacking 178 


XVI 


THE   TRUE 
DOCTRINE    OF    PRAYER 


The  true  doctrine  of  prayer  is  found 
in  the  Bible. 

Of  the  time  of  the  third  generation  of 
mankind,  while  our  first  parents  were 
still  living,  it  is  written,  "  Then  began 
men  to  call  upon  the  name  of  Jehovah." 
In  primitive  days,  to  one  who  was  im- 
periled, the  word  came,  "  He  is  a  proph- 
et, and  he  shall  pray  for  thee,  and  thou 
shalt  live."     The  historian  of  Samuel's 

life  writes,  "  And  all  the  people  said 
unto  Samuel,  Pray  for  thy  servants  unto 

Jehovah  thy  God,  that  we  die  not;  for 
we  have  added  unto  all  our  sins  this  evil, 
to  ask  us  a  king."    The  word  of  David  is 

I 


THE   TRUE 

recorded,  "  For  thou,  O  Jehovah  of  hosts, 
hast  revealed  to  thy  servant,  saying,  I 
will  build  thee  a  house:  therefore  hath 
thy  servant  found  in  his  heart  to  pray 
this  prayer  unto  thee."  It  is  told  of 
Solomon  that  when  the  temple  was  fin- 
ished, he  stood  and  said,  "  Yet  have  thou 
respect  unto  the  prayer  of  thy  servant, 
and  to  his  supplication,  O  Jehovah  my 
God,  to  hearken  unto  the  cry  and  to  the 
prayer  which  thy  servant  prayeth  before 
thee."  Nehemiah  writes,  "  I  fasted  and 
prayed  before  the  God  of  heaven,  and 
said,  I  beseech  thee,  O  Jehovah,  the 
God  of  heaven:  let  thine  ear  now  be 
attentive,  and  thine  eyes  open,  that  thou 
mayest  hearken  unto  the  prayer  of  thy 
servant,  which  I  pray  before  thee  at  this 
time,  day  and  night,  for  the  children  of 
Israel  thy  servants."  In  the  narrative 
of  Isaiah  we  read,  "  Jehovah,  in  trouble 


DOCTRINE   OF   PRAYER 

have  they  visited  thee;  they  poured  out 
a  prayer,  when  thy  chastening  was  upon 
them."  In  the  book  of  Daniel  it  is  writ- 
ten, "  And  I  set  my  face  unto  the  Lord 
God,  to  seek  by  prayer  and  supplications, 
with  fasting  and  sackcloth  and  ashes." 


In  the  New  Testament  narration, 
prayer  has  constant  place  among  Chris- 
tian experiences,  and  is  recognized  as  a 
constant  force. 

Of  our  Saviour  it  is  written,  "  And  in 
the  morning,  a  great  while  before  day, 
he  rose  up  and  went  out,  and  departed 
into  a  desert  place,  and  there  prayed." 
^^  And  as  he  was  praying,  the  fashion  of 
his  countenance  was  altered."  "  These 
things  spake  Jesus;  and  lifting  up  his 
eyes  to  heaven,  he  said,  Father,  the  hour 
is  come;  glorify  thy  Son,  that  the  Son 

3 


THE   TRUE 

may  glorify  thee."  In  Acts,  we  read 
concerning  the  disciples,  after  the  resur- 
rection:— "These  all  with  one  accord 
continued  steadfastly  in  prayer."  In  I. 
Corinthians,  Christians  are  described  by 
St.  Paul  as  those  who  pray: — "Called 
to  be  saints,  with  all  that  call  upon  the 
name  of  our  Lord  Jesus  Christ  in  every 
place,  their  Lord  and  ours."  In  the  first 
of  his  epistles,  St.  John  writes,  "  And  this 
is  the  boldness  which  we  have  toward 
him,  that  if  we  ask  anything  according 
to  his  will,  he  heareth  us."  In  Revela- 
tion it  is  recorded,  "  And  when  he  had 
taken  the  book,  the  four  living  creatures 
and  the  four  and  twenty  elders  fell  down 
before  the  Lamb,  having  each  one  a 
harp,  and  golden  bowls  full  of  incense, 
which  are  the  prayers  of  the  saints." 


DOCTRINE    OF    PRAYER 

The  biblical  injunctions  concerning 
prayer  are  manifold  and  urgent.  In  the 
book  of  Psalms,  it  is  written,  "  Hear,  O 
my  people,  and  I  will  speak;  O  Israel, 
and  I  will  testify  unto  thee.  I  am  God, 
even  thy  God.  Call  upon  me  in  the  day 
of  trouble;  I  will  deliver  thee,  and  thou 
shalt  glorify  me."  In  Isaiah  is  the 
word : — "  Seek  ye  Jehovah  while  he  may 
be  found;  call  ye  upon  him  while  he  is 
near."  Through  Jeremiah  Jehovah  de- 
clares, "  For  I  know  the  thoughts  that  I 
think  toward  you.  And  ye  shall  call 
upon  me,  and  ye  shall  go  and  pray  unto 
me." 


In  the  New  Testament,  the  injunctions 
are  the  more  multiplied  and  the  more 
emphatic.  Our  Lord  thus  speaks : — 
"  But  thou,  when  thou  prayest,  enter  into 

5 


THE   TRUE 

thine  inner  chamber,  and  having  shut 
thy  door,  pray  to  thy  Father  who  is  in 
secret;  and  thy  Father  who  seeth  in 
secret,  shall  recompense  thee."  "  Ask, 
and  it  shall  be  given  unto  you;  seek, 
and  ye  shall  find;  knock,  and  it  shall 
be  opened  unto  you."  ^'  Watch  and 
pray,  that  ye  enter  not  into  temptation." 
"  Hitherto  have  ye  asked  nothing  in  my 
name:  ask,  and  ye  shall  receive,  that 
your  joy  may  be  made  full."  St.  Paul 
writes,  "In  nothing  be  anxious;  but  in 
everything  by  prayer  and  supplication 
with  thanksgiving,  let  your  requests  be 
made  known  unto  God."  The  author  of 
Hebrews  writes,  "  Let  us  therefore  draw 
near  with  boldness  unto  the  throne  of 
grace,  that  we  may  receive  mercy,  and 
may  find  grace  to  help  in  every  time  of 
need."  St.  James  says,  "  But  if  any  of 
you  lacketh  wisdom,  let  him  ask  of  God, 


DOCTRINE    OF   PRAYER 

who  giveth  to  all  liberally  and  upbraid- 
eth  not." 


The  promises  upholding  prayer  are 
well-nigh  numberless.  The  early  annals 
of  Israel  contain  this  pledge  from  Je- 
hovah:— ^^  If  my  people  who  are  called 
by  my  name,  shall  humble  themselves 
and  pray,  and  seek  my  face,  and  turn 
from  their  wicked  ways,  then  will  I  hear 
from  heaven,  and  will  forgive  their  sin, 
and  will  heal  their  land."  In  Job  we 
read,  "  If  thou  return  to  the  Almighty, 
then  shalt  thou  be  built  up.  Thou  shalt 
make  thy  prayer  unto  him,  and  he  will 
hear  thee."  The  grateful  Psalmist  de- 
clares, 

"  Jehovah  is  nigh  unto  all  them  that  call 
upon  him, 
To  all  that  call  upon  him  in  truth. 

7 


THE   TRUE 

He  will  fulfil  the  desire  of  them  that 
fear  him; 

He  also  will  hear  their  cry,  and  will 
save  them." 
The  wise  man  of  Proverbs  affirms: — 
'^  Jehovah  is  far  from  the  wicked; 

But  he  heareth  the  prayer  of  the  right- 
eous." 
This  is  the  word  by  Isaiah : — "  Thou 
shalt  weep  no  more;  he  will  surely  be 
gracious  unto  thee,  at  the  voice  of  thy 
cry;  when  he  shall  hear,  he  will  answer 
thee."  "  And  it  shall  come  to  pass  that 
before  they  call,  I  will  answer;  and 
while  they  are  yet  speaking,  I  will  hear." 
To  Jeremiah  the  message  came : — "  And 
ye  shall  call  upon  me,  and  ye  shall  go 
and  pray  unto  me,  and  I  will  hearken 
unto  you.  And  ye  shall  seek  me  and  find 
me,  when  ye  shall  search  for  me  with  all 
your  heart."     To  Zechariah  it  was  re- 

8 


DOCTRINE   OF   PRAYER 

vealed: — ^' They  shall  call  on  my  name, 
and  I  will  hear  them:  I  will  say,  It  is 
my  people;  and  they  shall  say,  Jehovah 
is  my  God.'' 


In  the  Gospels  we  read,  "  For  every 
one  that  asketh,  receiveth;  and  he  that 
seeketh,  findeth;  and  to  him  that  knock- 
eth,  it  shall  be  opened."  *^  Again  I  say 
unto  you,  that  if  two  of  you  shall  agree 
on  earth  as  touching  anything  that  ye 
shall  ask,  it  shall  be  done  for  them,  of 
my  Father  who  is  in  heaven."  "  There- 
fore I  say  unto  you,  All  things  whatso- 
ever ye  pray  and  ask  for,  believe  that  ye 
receive  them,  and  ye  shall  have  them." 
"  And  whatsoever  ye  shall  ask  in  my 
name,  that  will  I  do,  that  the  Father  may 
be  glorified  in  the  Son."  In  the  epistle 
of  St.  James,  it  is  written,  "  Draw  nigh 

9 


THE   TRUE 

to  God,  and  he  will  draw  nigh  to  you." 
And  again,  "  The  supplication  of  a 
righteous  man  availeth  much  in  its 
working." 


Many  and  illustrious  are  the  Bible's 
exemplars  of  prayer. 

Abraham,  father  of  the  faithful,  was 
a  man  of  prayer.  He  prayed  as  he  jour- 
neyed from  Ur  of  the  Chaldees  to  the 
land  of  Canaan,  and  as  he  went  up  out 
of  the  land  of  Egypt.  He  prayed  for  the 
fulfilment  of  the  promise  concerning  his 
seed,  and  for  IshmaePs  welfare,  and  the 
sparing  of  the  cities  of  the  Plain.  In 
worship  and  intercession  he  communed 
with  God. 

Nor  was  it  otherwise  with  Moses,  law- 
giver of  Israel.  He  sought  from  God 
personal    guidance    and    comfort.      He 

10 


DOCTRINE   OF   PRAYER 

prayed  that  Pharaoh  might  be  relieved 
of  the  plagues.  He  interceded  for  the 
chosen  people : — '^  And  Moses  besought 
Jehovah  his  God,  and  said,  Jehovah,  why 
doth  thy  wrath  wax  hot  against  thy  peo- 
ple? And  Jehovah  repented  the  evil 
which  he  said  he  would  do  unto  his 
people." 

Samuel  the  prophet  continued  the  in- 
tercessory service.  He  besought  God  at 
Mizpeh,  in  behalf  of  a  people  repenting 
of  their  idolatry.  He  invoked  God's 
merciful  direction  of  Israel,  in  their  de- 
sire for  a  king.  He  acknowledged  his 
prophetic  obligation  to  make  intercession 
for  the  nation,  saying,  "  Moreover,  as  for 
me,  far  be  it  from  me  that  I  should  sin 
against  Jehovah  in  ceasing  to  pray  for 
you."  He  it  was  who  "  cried  unto  Je- 
hovah all  night,"  when  Saul  was  rejected 
because  of  disobedience. 

II 


THE   TRUE 

David,  as  both  king  and  spiritual  lead- 
er, was  constant  mediator  in  his  people's 
behalf.  He  prayed  that  the  nation  might 
be  blest  in  the  building  of  the  temple, 
and  in  the  confirming  of  the  royal  line. 
He  made  supplication  for  himself  and 
for  Israel,  when  sore  pestilence  followed 
the  numbering  of  the  people.  He  peni- 
tently acknowledged  his  transgressions 
and  besought  forgiveness. 

Isaiah  and  Jeremiah,  and  all  the 
other  prophets  greater  and  lesser,  offered 
prayer  for  themselves  and  their  land. 
It  was  as  intercessor  before  a  living 
God,  that  Elijah  appeared  in  the  great 
drama  at  Carmel,  where  it  was  to  be  de- 
cided whether  Jehovah  or  Baal  answered 
prayer. 


In  the  New  Testament,  we  have  the 

12 


DOCTRINE    OF    PRAYER 

manifold  supplications  of  our  Lord. 
His  whole  redemptive  experience  was 
marked  by  prayer. 

By  prayerful  communion  with  God, 
he  prepared  for  the  signal  events  of  his 
life.  Concerning  his  baptism  it  is  writ- 
ten, "  Jesus  also  having  been  baptized, 
and  praying,  the  heaven  was  opened,  and 
the  Holy  Spirit  descended  in  a  bodily 
form,  as  a  dove,  upon  him,  and  a  voice 
came  out  of  heaven,  Thou  art  my  beloved 
Son;  in  thee  I  am  well  pleased."  With 
regard  to  the  choice  of  the  Apostles  we 
read,  "  And  it  came  to  pass  in  those  days 
that  he  went  out  into  the  mountain  to 
pray;  and  he  continued  all  night  in 
prayer  to  God.  And  when  it  was  day, 
he  called  his  disciples;  and  he  chose  from 
them  twelve  whom  also  he  named  apos- 
tles." The  account  of  the  transfiguration 
begins,  "  And  it  came  to  pass  about  eight 

13 


THE   TRUE 

days  after  these  sayings,  that  he  took 
with  him  Peter  and  John  and  James, 
and  went  up  into  the  mountain  to  pray. 
And  as  he  was  praying,  the  fashion  of 
his  countenance  was  altered,  and  his  rai- 
ment became  white  and  dazzling."  It 
was  with  prelude  of  prayer  that  our 
Saviour  entered  Gethsemane: — *^  These 
things  spake  Jesus ;  and  lifting  up  his  eyes 
to  heaven,  he  said.  Father,  the  hour  is 
come;  glorify  thy  Son,  that  the  Son  may 
glorify  thee.  When  Jesus  had  spoken 
these  words,  he  went  forth  with  his  dis- 
ciples over  the  brook  Kidron,  where  was 
a  garden,  into  which  he  entered,  himself 
and  his  disciples."  In  the  midst  of 
his  anguish  in  the  garden,  he  prayed, 
"  Father,  if  thou  be  willing,  remove  this 
cup  from  me:  nevertheless  not  my  will, 
but  thine,  be  done."  On  the  cross,  he 
prayed  for  himself  and  others: — "And 

14 


DOCTRINE   OF   PRAYER 

Jesus  said,  Father,  forgive  them;  for 
they  know  not  what  they  do."  "  And 
at  the  ninth  hour  Jesu5  cried  with  a 
loud  voice,  Eloi,  Eloi,  lama  sabachthani? 
which  is,  being  interpreted,  My  God, 
my  God,  why  hast  thou  forsaken  me?" 
In  the  Acts  and  in  the  Epistles,  as  also 
in  Revelation,  prayers  abound,  and  pray- 
erfulness  is  the  distinguishing  character- 
istic of  believing  souls.  From  the  days 
immediately  following  the  Ascension, 
to  the  close  of  the  apocalyptic  vision, 
prayer  appears  as  the  constant  experi- 
ence of  the  heroes  of  the  faith.  By  it 
they  gained  their  inspiration,  their  pow- 
er, their  solace,  their  rest. 


To  all  this  is  added  the  gracious  wit- 
ness of  the  Holy  Spirit.  In  manifold 
utterances.    Scripture    teaches    that    the 

15 


THE   TRUE 

Spirit,  in  his  revivifying  of  the  soul,  in- 
spires its  holy  supplications. 

In  particular,  the  great  apostle  to  the 
Gentiles  writes,  "  And  in  like  manner, 
the  Spirit  also  helpeth  our  infirmity:  for 
we  know  not  how  to  pray  as  we  ought; 
but  the  Spirit  himself  maketh  interces- 
sion for  us  with  groanings  which  cannot 
be  uttered;  and  he  that  searcheth  the 
hearts  knoweth  what  is  the  mind  of  the 
Spirit,  because  he  maketh  intercession 
for  the  saints  according  to  the  will  of 
God."  Again,  "  With  all  prayer  and 
supplication,  praying  at  all  seasons  in 
the  Spirit."  Yet  again,  having  written, 
*'  The  Spirit  himself  beareth  witness  with 
our  spirit,  that  we  are  the  children  of 
God,"  he  also  writes,  ^'  And  because  ye 
are  sons,  God  sent  forth  the  Spirit  of  his 
Son  into  our  hearts,  crying,  Abba,  Fa- 
ther."    To  which  is  added  the  word  of 

i6 


DOCTRINE    OF   PRAYER 

St.  Jude,  '^  But  ye,  beloved,  building  up 
yourselves  on  your  most  holy  faith,  pray- 
ing in  the  Holy  Spirit,  keep  yourselves 
in  the  love  of  God." 


The  teaching  is  that  the  Holy  Spirit, 
dwelling  in  the  believer,  not  only  moves 
him  to  pray,  but  also  guides  and  informs 
his  requests.  In  proportion  as  the  life  is 
lived  in  the  Spirit,  the  prayer  is  in  accord 
with  the  will  of  God.  The  believer  is 
the  free,  responsible  medium  in  which 
the  divine  purpose  seeks  fulfilment,  and 
through  which  the  divine  energy,  hav- 
ing wrought  with  sustaining,  sanctifying 
power,  returns  in  gentle  glory  to  itself. 
The  Holy  Spirit  unites  himself  with  the 
welcoming  spirit  of  man. 


17 


THE   TRUE 

Thus  the  authorization  and  exaltation 
of  prayer  is  inwrought  with  all  Script- 
ure. Sacred  history,  divine  command, 
inspired  promise,  illustrious  example,  the 
work  of  the  Spirit,  unite  in  placing 
prayer  among  the  foremost  of  biblical 
verities.  No  reader  of  the  Bible  can 
doubt  its  full  commitment  to  the  sanction 
and  advocacy  of  man's  prayerful  com- 
munion with  a  prayer-hearing  God. 


In  the  free  range  of  biblical  usage, 
however,  the  word  prayer  is  applied  to 
nearly  every  form  of  reverent  address  to 
God,  and  prayerful  request  is  repeatedly 
joined  with  confession  and  thanksgiving. 

It  is  with  the  word,  "  And  Hannah 
prayed  and  said,"  that  her  song  at  the 
presentation  of  her  child  in  the  house  of 
the  Lord  in  Shiloh,  is  recorded: — 

i8 


DOCTRINE    OF   PRAYER 

*^  My  heart  exulteth  in  Jehovah : 
My  horn  is  exalted  in  Jehovah; 
My  mouth  is  enlarged  over  mine  ene- 
mies; 
Because  I  rejoice  in  thy  salvation. 
There  is  none  holy  as  Jehovah; 
For  there  is  none  besides  thee, 
Neither  is  there  any  rock  like  our  God." 
In    the    blessing    wherewith     Moses 
blessed  the  children  of  Israel  before  he 
ascended    Mt.    Nebo    to    die,   prayerful 
petition  is  mingled  with  commemorative 
retrospect    and    rapturous    praise.     He 
said, 

"  Jehovah  came  from  Sinai, 
And  rose  from  Seir  unto  them; 
He  shined  forth  from  mount  Paran, 
And  he  came  from  the  ten  thousands 

of  holy  ones. 
Let  Reuben  live,  and  not  die, 
Nor  let  his  men  be  few. 

19 


THE   TRUE 

Hear,  Jehovah,  the  voice  of  Judah, 

And  bring  him  in  unto  his  people. 

There  is  none  like  unto  God,  O  Jesh- 
urun. 

Who  rideth  upon  the  heavens  to  thy 
help, 

And  in  his  excellency  on  the  skies." 
At  the  close  of  the  seventy-second  Psalm, 
the  words  are  added,  "  The  prayers  of 
David,  the  son  of  Jesse,  are  ended." 
Jacob's  wrestling  with  the  angel  until 
the  breaking  of  the  day,  is  described  by 
Hosea  as  partaking  of  prayer's  nature. 
We  read,  "  And  in  his  manhood  he  had 
power  with  God :  yea,  he  had  power  over 
the  angel,  and  prevailed;  he  wept,  and 
made  supplication  unto  him:  he  found 
him  at  Bethel,  and  there  he  spake  with 
us,  even  Jehovah,  the  God  of  hosts." 


20 


DOCTRINE    OF   PRAYER 

The  Gloria  in  Excelsis  of  "  the  heav- 
enly host  praising  God  and  saying, 
Glory  to  God  in  the  highest, 
And  on  earth  peace  among  men 
in  whom  he  is  well  pleased," — 
was  both  prayer  and  holy  paean. 

The   Nunc   Dimittis   of    Simeon    the 
righteous  and  devout: — 
"  Now  lettest  thou  thy  servant  depart. 
Lord, 
According  to  thy  word,  in  peace; 
For  mine  eyes  have  seen  thy  salvation. 
Which  thou  hast  prepared  before  the 

face  of  all  peoples; 
A  light  for  revelation  to  the  Gentiles, 
And  the  glory  of  thy  people  Israel," — 
was  the  union  of  prayerful  petition  with 
pure  exultance. 

The  prayer  of  our  Lord,  beginning, 
"Father,  the  hour  is  come;  glorify  the 
Son,   that   the   Son   may   glorify   thee," 


21 


THE   TRUE 


includes    request,    and    affirmation,    and 
prophecy,  and  adoring  praise. 


Widely  varied  are  the  Hebrew  terms 
which  in  the  Old  Testament  are  repre- 
sentative of  prayer. 

One  term  has  the  meaning,  *  to  call 
upon  ' : — "  Then  began  men  to  call  upon 
the  name  of  the  Lord."  A  second  term 
primarily  referring  to  intercessory  re- 
quest, is  usually  rendered  by  *  to  pray ' : — 
"  For  he  is  a  prophet,  and  he  shall  pray 
for  thee,  and  thou  shalt  live."  A  third 
term  having  the  literal  meaning  ^  to  ap- 
proach,' is  rendered  by  ^  to  intercede  ' : — 
"  Yet  he  bare  the  sin  of  many,  and  made 
intercession  for  the  transgressors."  A 
fourth  term  is  rendered  by  *  to  inquire ': 
— "  And  when  Saul  inquired  of  Jehovah, 
Jehovah   answered   him   not."     A   fifth 

22 


DOCTRINE   OF   PRAYER 

term  meaning  literally  '  to  make  the  face 
pleasant,'  is  rendered  by  '  to  beseech,' 
^  to  entreat ' : — "  And  Moses  besought 
Jehovah  his  God."  A  sixth  term  is  ren- 
dered by  *  to  cry  unto  ' : — "  For  they  shall 
cry  unto  Jehovah  because  of  oppressors, 
and  he  will  send  them  a  saviour.'' 


Equally  various  are  the  Greek  terms 
used  in  the  New  Testament,  in  connec- 
tion with  prayer. 

A  term  most  directly  reverent,  and 
meaning  only  '  to  pray,'  is  used  in  the 
injunction,  "  But  thou,  when  thou  pray- 
est,  enter  into  thine  inner  chamber,  and 
having  shut  thy  door,  pray  to  thy  Father 
who  is  in  secret."  Another  term  signify- 
ing an  earnest  wish,  is  strengthened  by 
the  words  ^  to  God  ' : — "  I  would  to  God, 
that  whether  with  little  or  with  much, 

23 


THE   TRUE 

not  thou  only,  but  also  all  that  hear  me 
this  day,  might  become  such  as  I  am,  ex- 
cept these  bonds."  Another  term  mean- 
ing *  to  ask,'  ^  to  entreat,'  is  rendered  by 
^  to  make  supplication  ' : — "  Simon,  Si- 
mon, behold  Satan  asked  to  have  you, 
that  he  might  sift  you  as  wheat;  but  I 
have  made  supplication  for  thee,  that  thy 
faith  fail  not."  Another  term  with  the 
meaning  ^  to  ask,'  ^  to  beg,'  is  often  ren- 
dered by  the  simple  ^  to  ask': — ^' Ask 
and  it  shall  be  given  unto  you  " :  "  for 
every  one  that  asketh,  receiveth."  Still 
another  term  signifying  *  to  ask,'  *  to  be- 
seech,' is  frequently  rendered  by  ^  to 
pray': — "I  pray  for  them:  I  pray  not 
for  the  world."  Finally  a  term  mean- 
ing also  ^  to  ask,'  *  to  entreat,'  is  some- 
times translated  ^  to  make  intercession 
for': — ''Wherefore  also  he  is  able  to 
save  to  the   uttermost  them   that  draw 

24 


DOCTRINE   OF   PRAYER 

near  unto  God  through  him,  seeing 
he  ever  liveth  to  make  intercession  for 
them." 


And  here  it  is  to  be  noted  that  though 
biblical  usage  applies  the  word  prayer  to 
forms  of  address  to  God,  which  are  not 
directly  supplicatory,  all  the  Hebrew 
terms  as  also  all  the  Greek  terms  trans- 
lated *  prayer '  have  appeal  as  their  cen- 
tral idea.  All  the  original  verbs  are 
essentially  verbs  of  request. 

Doubtless  in  all  praise  and  adoration, 
as  in  all  confession  and  self-abasement 
on  the  part  of  sinful  worshipers,  there 
is  an  element  of  desire.  The  thankful 
soul  craves  the  divine  acceptance  of  the 
offered  tribute.  The  heart  which  com- 
munes with  God  in  ways  farthest  re- 
moved from  formal  request,  yearns  for 
favoring  response.    Communion  itself  is 

25 


THE   TRUE 

interchange;  it  implies  both  giving  and 
receiving.  Still  it  is  only  by  way  of 
accommodation  of  language  that  praise, 
or  adoration,  or  confession,  is  called 
prayer. 

In  the  biblical  conception,  prayerful 
request  becomes  an  inspiration  to  all  pure 
thought  and  all  holy  emotion;  as  v^hen 
the  kindling  dawn  wakes  sounds  of  labor 
and  notes  of  song,  or  the  celestial  at- 
traction swells  the  tide  and  freshens  the 
waves  along  the  shore.  Yet  prayer  re- 
tains its  distinctive  meaning  of  essentially 
holy,  earnest  desire  directed  trustfully, 
adoringly  to  God. 

In  the  Scriptural  treatment  of  prayer, 
supplication  holds  the  sovereign  place. 
It  was  to  supplicatory  prayer  that  God 
gave  his  sure  promise,  calling  time  and 
eternity  to  witness,  and  putting  his  uni- 
verse in  pledge.     To  make  possible  the 

26 


DOCTRINE   OF   PRAYER 

effectiveness  of  solicitant  prayer,  re- 
quired the  vast  redemptive  plan.  It  in- 
volved the  parental  affection  which  no 
unfilial  revolt  could  quench;  the  bound- 
less compassion  which  no  experience  of 
pain  could  turn  aside.  God's  covenant 
to  hear  and  answer  petitionary  prayer 
could  be  made  good,  only  by  the  pro- 
gressive unfolding  of  his  holy  will,  and 
by  the  final  demonstration  of  his  right- 
eous love.  The  access  of  the  pleading 
penitent  to  the  throne  of  grace  could 
be  ensured  and  perfected,  only  through 
the  atoning  sacrifice  and  the  consequent 
bestowal  of  the  Holy  Spirit.  Of  prayer- 
ful supplication  as  of  the  restored  son- 
ship,  it  may  be  said,  "  built  upon  the 
foundation  of  the  apostles  and  prophets, 
Christ  Jesus  himself  the  chief  corner- 
stone." 


27 


THE   TRUE 

And  on  the  human  side,  prayer  as 
reverent  petition  holds  corresponding 
rank.  Taken  with  its  necessary  implica- 
tions it  is  the  blessing  of  blessings.  It 
realizes  to  the  trustful  believer  his  re- 
gained communion  with  God.  When  the 
speech  that  day  utters  unto  day  is  un- 
heard by  ears  made  heavy  through  dis- 
obedience, and  the  knowledge  that  night 
showeth  unto  night  is  unperceived  by 
minds  darkened  through  sin,  the  call  to 
prayer  reveals  that  a  mercy-loving  God 
is  still  near.  And  when  the  call  is  wel- 
comed, the  suppliant  finds  that  the  Fa- 
ther's willingness  to  give  exceeds  his 
utmost  asking.  He  finds  that  he  who  is 
creative  light  and  all-sustaining  life,  sov- 
ereign ruler  and  holy  judge,  is  offering 
benefits  that  out-compass  finite  thought. 

What  wonder  that  the  praying  soul 
speaks  the  language  of  praise  as  well  as 

28 


DOCTRINE   OF   PRAYER 

of  petition!  What  wonder  that  his  con- 
trition is  deepened,  his  faith  confirmed, 
his  consecration  renewed!  Rather  were 
it  strange  if  the  mercy-seat  were  not  his 
dearest  refuge,  the  very  pavilion  of  his 
joy  and  rest. 

Well  did  the  sainted  Montgomery  who 
had  written  the  lines : — 

Prayer  Is  the  soul's  sincere  desire, 
Uttered  or  unexpressed, 

add  the  stanza: — 

Prayer  Is  the  Christian's  vital  breath. 

The  Christian's  native  air; 
His  watchword  at  the  gates  of  death, — 

He  enters  heaven  with  prayer. 


Still  further,  true  prayer  is  the  hope, 
the  safeguard,  of  the  whole  world.    To 

29 


THE   TRUE 

all  souls,  by  virtue  of  Christ's  atoning 
work,  it  points  the  way  of  return  to  God. 
In  the  intelligent,  sincere  offering  of  the 
publican's  petition,  "  God,  be  thou  mer- 
ciful to  me  a  sinner,"  the  guiltiest  may 
gain  forgiveness  and  eternal  life.  While, 
by  reason  of  the  blessings  which  prayer 
calls  down  upon  all  mankind,  even  pray- 
erless  humanity  is  kept  from  still  sadder 
decline.  Prayer  is  a  power  in  the  up- 
holding of  the  great  common  weal. 
Were  no  real  prayer  offered,  the  world 
were  lost  indeed. 


Therefore,  when  our  Lord,  in  response 
to  a  request  of  his  disciples,  gives  an  ex- 
ample of  rightful  prayer,  the  event  is  of 
signal  importance.  And  if,  as  appears 
not  improbable,  our  Lord,  on  two  oc- 
casions,  presented   essentially   the   same 

30 


DOCTRINE   OF   PRAYER 

prayer,  the  significance  of  the  event  is 
thereby  enhanced.  Surely,  when  he  who 
is  himself  the  truth;  who  knows  the 
past  and  comprehends  the  future;  who 
abides  in  the  Father,  yet  embodies  hu- 
manity and  dwells  with  men;  who 
unites  in  his  twofold  nature  absolute 
sovereignty  and  perfect  dependence;  sets 
forth,  for  his  followers,  a  model  of 
prayer,  the  act  is  of  transcendent  mo- 
ment. It  is  clear  that,  in  the  fulness  of 
time,  we  have  a  perfect  disclosure  of  the 
meaning  and  law,  the  privilege  and  pre- 
rogative, of  all  prayerful  petition.  It 
appears  that  the  disclosure  is  both  retro- 
spective and  prophetic;  that  the  divinely 
given  example  reflects  past  experience, 
so  that  we  may  know  therefrom  what 
God  has  ever,  or  anywhere,  accepted  as 
true  supplication;  even  as  it  forecasts 
future    reality,    so    that   we    may   learn 

31 


THE   TRUE 

thereby  what  God  will  at  any  time,  or 
in  any  place,  regard  as  prayerful  en- 
treaty. In  the  so-called  Lord's  Prayer 
we  have  a  renewed  assurance  that  God 
answers  prayer,  together  with  a  divine 
unfolding  of  the  way  of  rightful  request. 


And  this  certitude  is,  if  possible,  made 
the  more  sure  by  a  reverent,  appreciative 
study  of  the  prayer  itself.  The  sufficient 
warrant  appears  the  more  abundantly 
sufficing,  when  we  give  heed  to  the  sev- 
eral petitions  in  which  the  prayer  con- 
sists ;  as  to  the  shepherds,  the  sight  of  the 
angelic  host  became  the  more  impressive, 
when  the  words  of  the  song  were  heard; 
or,  at  the  baptism  in  Jordan,  the  opened 
heavens  gained  new  significance,  when 
the  voice  spoke  and  the  Spirit  descended. 

The  words  of  the  prayer  are  so  simple, 

32 


DOCTRINE    OF   PRAYER 

SO  lowly,  that  the  child  may  catch  and 
love  their  message.  Their  compass  is  so 
vast,  that  the  wisest,  purest  of  men  must 
needs  wonder  and  adore. 


After  this  manner  therefore  pray  ye: 
OUR  FATHER  WHO  ART  IN  HEAVEN,  HAL- 
LOWED BE  THY  NAME.  THY  KINGDOM 
COME.  THY  WILL  BE  DONE,  AS  IN  HEAV- 
EN, SO  ON  EARTH.  GIVE  US  THIS  DAY 
OUR  DAILY  BREAD.  AND  FORGIVE  US  OUR 
DEBTS,  AS  WE  ALSO  HAVE  FORGIVEN  OUR 
DEBTORS.  AND  BRING  US  NOT  INTO  TEMP- 
TATION, BUT  DELIVER  US  FROM  THE  EVIL. 


And  here  let  it  be  recognized  as  of 
fundamental  import,  that  throughout  the 
Lord's  Prayer,  in  the  order  of  both 
thought  and  expression,  the  divine  honor 

33 


THE   TRUE 

has  precedence.  In  this,  the  prayer  is 
like  the  decalogue  and  the  two  great  com- 
mands. And  this  is  profoundly  fitting. 
Since  God  is  creator  and  upholder,  in- 
finitely loving  and  infinitely  wise,  his 
exaltation  is  the  necessary  condition  of 
every  good.  Inasmuch  as  all  things  rest 
on  God,  and  find  in  him  their  true  end, 
there  can  be  no  possibly  consistent  notion 
of  the  rightful  plan,  which  does  not  as- 
sign to  God  the  incomparably  highest 
place. 


The  divinely  modeled  prayer  begins 
with  filial  adoration.  The  invocation  to 
the  Father  in  heaven  is  clearly  an  ex- 
pression of  sincere,  childlike  homage. 
Viewed  in  the  light  of  what  was  prece- 
dently  known  respecting  God's  majesty 
and  might,  and  interpreted  in  the  radi- 

34 


DOCTRINE    OF   PRAYER 

ance  of  the  words  which  immediately 
follow,  that  invocation  must  be  regarded 
as  an  adoring  recognition  of  gracious 
fatherhood  in  union  with  kingliness  of 
rule.  The  words  are  wholly  natural  to 
a  familiar,  grateful  perception  of  ten- 
derest  love  allied  with  sovereign  control. 
In  truth,  the  invoking  sentence  does  not 
really  end  until,  in  desire,  the  name  of 
the  one  invoked  is  worshipfully  hon- 
ored, his  dominion  explicitly  acknowl- 
edged, and  his  will  set  in  regal  suprem- 
acy over  the  powers  of  both  earth  and 
heaven.  To  him  who  is  great  and  great- 
ly to  be  praised,  the  praying  soul  is  to 
approach  with  filial,  worshipful  trust. 


Moreover,  the  words,  "  Our  Father 
who  art  in  heaven,"  embodying  the 
fatherhood    of    God,    embody    also    the 

35 


THE   TRUE 

brotherhood  of  his  children.  The  se- 
quence, the  bond,  is  inevitable.  Indeed, 
in  the  primitive  ascription  to  God  of 
man's  creation,  sure  foundation  had  been 
laid  for  the  universal  fellowship  of  men. 
Albeit  sin  quickly  rent  humanity's  seam- 
less robe,  and  resultant  hate  marred  the 
blissful  vision,  the  ideal  lived  on.  Gain- 
ing partial  realization  in  Israel,  it  swept 
thence  to  an  inclusion  of  all  peoples  and 
tongues.  Malachi's  reproachful  ques- 
tion, "  Have  we  not  all  one  father? " 
became  prelude  to  Paul's  exultant  decla- 
ration, "  God  hath  made  of  one  every 
nation  of  men." 

Accordingly,  into  his  invocatory  word 
our  Lord  gathered  the  inspirations  of  the 
past.  Herein  also  he  came  not  to  de- 
stroy but  to  fulfil.  In  behalf  of  man  he 
breathed  the  filial  word,  and  the  fra- 
ternal  relationship   was   confirmed   for- 

36 


DOCTRINE    OF   PRAYER 

evermore.  Thenceforth,  though  personal 
hatreds,  and  provincial  jealousies,  and 
national  enmities,  and  race  antipathies, 
might  becloud  the  sky,  the  fraternity  of 
men  became  as  the  dawning  light,  that 
shineth  more  and  more  unto  the  perfect 
day. 

Whoever,  therefore,  employs  that  sa- 
cred invocation,  owns  his  kinship  with 
all  mankind.  He  pledges  himself  there- 
by to  a  generous  care  for  the  well-being 
of  the  whole  world.  If  he  breaks  that 
pledge,  he  stands  self-condemned. 


And  the  specific  petition,  "  Hallowed 
be  thy  name,"  continuing  the  adoring  in- 
vocation, at  once  honors  its  reverential 
spirit  and  discloses  its  practical  intent. 
In  the  hallowing  of  God's  name  is  the 
rendering  of  honor  to  whom  honor  is 

37 


THE   TRUE 

due,  and  of  glory  to  whom  glory  belongs. 
It  means  primal,  essential  harmony,  as 
when  unnumbered  voices  blend  in  mel- 
ody full  and  sweet.  It  signifies  central 
and  eternal  order,  as  when  gravitation 
holds  all  material  things  in  fitting,  stable 
relation.  It  requires  that  with  God's 
righteousness  all  souls  shall  be  in  essen- 
tial accord,  and  that  to  his  holy  law  all 
shall  intend  to  render  glad  compliance. 


Accordingly,  the  petition  for  the  hal- 
lowing of  God's  name  rightfully  in- 
volves an  intensity  of  wish  commensurate 
with  the  blessedness  in  view.  When 
those  requesting  words  are  becomingly 
used,  they  embody  the  suppliant's  pro- 
found desire.  Out  of  the  rapturous  vi- 
sion springs  the  impassioned  plea.  Con- 
versely, he  who  takes  those  supplicatory 

38 


DOCTRINE    OF    PRAYER 

words  as  scarce  more  than  honorific  prel- 
ude, does  despite  to  the  Master's  teach- 
ing, and  wrongs  his  own  soul. 


Similarly  with  the  petition,  "  Thy 
kingdom  come."  That  petition  springs 
from,  and  enlarges,  the  petition  preced- 
ing. Only  as  God's  name  is  practically 
hallowed  by  his  intelligent  creatures,  can 
his  kingdom  reach  its  destined  triumph; 
and  when  God's  name  is  so  hallowed,  the 
kingdom's  triumph  is  assured. 

And  yet  the  kingdom,  in  its  matchless 
beneficence,  is  graciously  made  the  ob- 
ject of  special  request.  The  praying  soul 
is  permitted  to  dwell  on  the  kingdom's 
gentle  grandeur: — its  just  foundations, — 
ancient  as  the  divine  origination  of  all 
things  good,  and  of  man  in  the  image 
of  God;  the  breadth  of  its  designed  in- 

39 


THE   TRUE 

elusion, — all  kindreds  and  peoples  and 
tongues;  its  terms  of  membership,  ele- 
mental and  therefore  universal, — repent- 
ance and  faith,  a  fruitful  repentance 
which  looks  toward  right  character,  and 
a  working  faith  which  seeks  to  accelerate 
the  crowning  of  the  righteous  King;  its 
distinctive,  peerless  fruits, — the  realized 
fatherhood  of  God  and  brotherhood  of 
men,  with  the  fair  supremacy  of  truth 
and  love.  It  is  a  matter  of  record  that 
he  who  framed  the  petition,  "  Thy  king- 
dom come,"  himself  so  taught  and  illus- 
trated its  meaning  and  power. 


He,  then,  who  prays  that  God's  reign 
may  prevail  among  men,  is  inevitably 
summoned  to  ask  it  with  all  his  heart  and 
mind.  The  strength  of  his  desire  in  the 
kingdom's    behalf    must    correspond    to 

40 


DOCTRINE    OF   PRAYER 

the  measure  of  his  thought  concerning 
the  worth  of  the  kingdom  itself,  and  the 
worthiness  of  the  kingdom's  King.  The 
petition,  to  be  real  and  thus  acceptable, 
can  be  neither  formal  nor  merely  com- 
plimentary. It  must,  of  blessed  neces- 
sity, be  sincere  and  earnest. 


Nor  is  it  otherwise  with  the  third  peti- 
tion, '^  Thy  will  be  done,  as  in  heaven,  so 
on  earth."  That  petition  confirms  and 
supplements  those  which  have  gone  be- 
fore. When  God's  name  is  duly  hal- 
lowed, and  God's  kingdom  truly  estab- 
lished, then  will  the  doing  of  his  will  be 
blessedly  accomplished.  And,  in  turn, 
when  God's  will  is  done,  his  name  will 
be  hallowed  and  his  kingdom  established. 

In  the  words,  ''  as  in  heaven,  so  on 
earth  " — words  which  doubtless  apply  to 

41 


THE   TRUE 

the  preceding  petitions  as  well, — heaven- 
ly things  are  openly  joined  with  earthly, 
and  the  measure  of  the  desired  doing  of 
God's  will  on  earth  is  declared  to  be  the 
measure  of  heaven  itself.  With  regard 
to  all  finite  realities,  thoughts  of  men 
and  their  outward  acts,  individuals  and 
nations  alike,  the  third  petition  entreats 
a  complete  accomplishment  of  the  divine 
preference.  As  face  answers  to  face  in 
water,  God's  wish  is  everywhere  to  be 
fulfilled. 


It  ensues  that  he  who  says,  "  Thy  will 
be  done,  as  in  heaven,  so  on  earth,"  is 
summoned  to  earnestness  of  soul.  The 
petition  is  too  sacred,  too  solemn,  to 
admit  of  mere  lip-recital.  The  inform- 
ing conception  is  too  plainly,  inclusively 
practical,  to  allow  of  the  suppliant's  ex- 

42 


DOCTRINE   OF   PRAYER 

emption.  In  him  truly,  in  him  first  of 
all,  the  doing  of  God's  will  is  to  become 
a  fact.  Rather  than  an  insincere  utter- 
ance, it  were  well  that  silence  should 
seal  the  lips. 


Such  are  the  three  petitions  set  by 
our  Lord  in  the  forefront  of  the  mod- 
el prayer.  Their  united  charm  and 
might  rightfully  demand  the  enkindled 
thought,  the  enraptured  desire,  of  every 
praying  soul.  On  those  who  pray  they 
confer  the  privilege  of  being  borne  up- 
ward by  the  very  sweetness  and  splendor 
of  the  ends  in  view.  In  the  sequence  of 
primary  relations,  those  petitions  are 
basal.  In  the  circle  of  rational  reflec- 
tion, they  are  central.  They  sound  the 
depths.  They  ascend  the  heights.  Both 
intellectually  and  spiritually,  theirs  is  the 

43 


THE   TRUE 

just  precedence.  Challenged  by  the  con- 
ceit of  finite  mind,  they  might  answer,  in 
hallowed  phrase,  "  Where  wast  thou 
when  our  foundations  were  laid?  De- 
clare, if  thou  hast  understanding.  Who 
determined  the  measure  thereof,  if  thou 
knowest?  Or  who  stretched  the  line 
thereon?  Whereupon  were  our  founda- 
tions fastened?  Or  who  laid  the  corner- 
stone thereof?  " 


And  those  petitions — let  it  not  be  for- 
gotten— were  divinely  framed  for  use  in 
a  world  which  sin  had  ruined:  a  world 
where  God's  name  was  blasphemed;  his 
glorious  dominion  set  at  naught;  his  lov- 
ing, righteous  will  disowned ;  while  want 
and  sorrow  laid  waste  the  souls  of  men, 
and  cursed  the  very  ground.  By  that 
sadly  tremendous  fact  those  petitions  are 

44 


DOCTRINE    OF   PRAYER 

given  an  intenser  purport.  They  plead 
for  world-wide  rescue.  They  intercede 
for  truth's  victory,  in  its  battle  with  false- 
hood. They  ask  that  base  revolt  may  be 
turned  to  loyal  love.  They  implore  di- 
vine assistance,  in  the  encounter  of  light 
and  life  with  gloom  and  death.  In  their 
relation  to  a  world  gone  wrong,  they  re- 
flect the  tragedy  of  sin's  defiance  of  God, 
and  its  consequent  devastation  of  all 
mankind.  They  embody  the  meaning 
of  Sinai's  thunders,  and  they  anticipate 
Calvary's  bitter  cry.  Through  them 
speaks  a  creation  groaning  and  travail- 
ing in  pain. 

Thank  God,  they  also  enfold  a  proph- 
ecy of  the  hour  when  the  warfare  shall 
cease,  in  wrong's  defeat;  the  hour  when 
"  In  the  name  of  Jesus  every  knee  shall 
bow,  of  things  in  heaven  and  things  on 
earth  and  things  under  the  earth,  and 

45 


THE   TRUE 

every  tongue  shall  confess  that  Jesus 
Christ  is  Lord,  to  the  glory  of  God  the 
Father." 


He  who  repeats  the  words,  "  Our  Fa- 
ther who  art  in  heaven,  hallowed  be  thy 
name.  Thy  kingdom  come.  Thy  will  be 
done,  as  in  heaven,  so  on  earth,"  may  well 
recall  his  soul  from  every  lesser  thought 
and  choice.  He  is  uttering  petitions 
which  include  the  highest  well-being  of 
both  heaven  and  earth.  At  the  same  time, 
he  is  acknowledging  that  community  of 
spirit  and  interest,  which  is  expressly 
revealed  in  the  words  ^  Our  Father,'  and 
which  is  involved  in  the  very  nature  and 
compass  of  the  petitions  themselves. 


Not  till  those  petitions,  primary  and 
controlling   and   communal,    have   been 

46 


DOCTRINE   OF   PRAYER 

adoringly  presented,  is  there  admission  of 
requests  for  so-called  personal  blessings. 
But,  for  that  very  reason,  the  admis- 
sion of  personal  requests,  when  granted, 
is  full  and  free.  On  the  foundation  of 
the  divine  Fatherhood,  and  the  sincerely 
invoked  fulfilment  of  God's  sovereign 
w^ill,  is  rested  the  privilege  of  supplica- 
tion for  things  which  more  narrowly 
and  more  directly  concern  the  suppliant 
himself. 


And  the  three  minor  petitions  corre- 
spond to  the  major  petitions  which  pre- 
cede. In  the  first  of  those  major  peti- 
tions, is  the  special  recognition  of  the 
heavenly  Father;  in  the  second,  the  rec- 
ognition of  the  Father  as  righteous  King; 
in  the  third,  the  recognition  of  the  Fa- 
ther as  loving  Ruler  whose  thought  and 

47 


THE   TRUE 

will  embrace  the  things  of  earth,  no  less 
than  the  things  of  heaven.  In  the  first 
of  the  minor  petitions,  the  praying  soul 
looks  to  his  Father  for  parental  care;  in 
the  second,  to  his  Father  and  King  for 
free  forgiveness;  in  the  third,  to  his  Fa- 
ther and  Ruler  for  guidance  and  defence. 


The  request,  ''  Give  us  this  day  our 
daily  bread,"  signifies  primarily  the  de- 
sire for  physical  sustenance,  in  filial  ac- 
knowledgment of  the  truth  that  even 
our  material  dependence  is  solely  on 
God.  The  request  is  based  on  the  divine 
immanence.  It  takes  into  vivid  account 
the  fact  that,  save  for  God^s  personal 
upholding,  all  created  things  would  in- 
stantly return  to  the  nothingness  whence 
he  called  them. 

It  adds  thereto  the  faith  that  a  divine 

48 


DOCTRINE   OF   PRAYER 

providence  concerns  itself  with  things 
least  as  well  as  things  greatest,  even  with 
fragile  moth  and  fading  flower  and  fall- 
ing sparrow. 

Then,  from  the  thought  of  physical 
sustenance  the  conception  rises  and 
broadens  to  the  inclusion  of  spiritual 
good.  The  expanding  desire  takes  in 
the  soul's  support  and  upbuilding.  TKe 
confident  asking  contemplates  the  whole 
being  nourished  into  harmonious  growth, 
and  nurtured  into  the  likeness  of  him  in 
whose  image  man  was  first  designed. 
The  intercession  is  quick  with  the  real- 
ization that  "  in  God  we  live  and  move 
and  have  our  being." 

Tennyson  has  well  written, 


(C 


God  is  law,"  say  the  wise,  O  soul,  and  let 

us  rejoice ; 
For  if  he  thunders  by  law,  the  thunder  is 

yet  his  voice. 

49 


THE   TRUE 

Speak  to  him  then  for  he  hears,  and  spirit 

with  spirit  may  meet ; 
Closer   is  he   than  breathing,  and  nearer 

than  hands  and  feet. 


And  the  rightly  praying  soul  freely 
yields  to  the  inspiration  of  a  plea  so 
personal  and  so  large.  He  thrills  with 
the  consciousness  that  his  plea  is  not  only 
for  the  safeguarding  of  life's  conditions, 
and  for  life  itself,  but  also  for  the  up- 
holding of  that  vital  union  with  God, 
which  outward  adversity  cannot  destroy. 
With  grateful  emotion,  he  perceives  that 
his  permitted  asking  includes  such  as- 
surance of  standing  in  grace  divine,  that 
though  plans  fail  and  hopes  are  disap- 
pointed, he  may  still  be  undismayed; 
that  though  death  works  its  seemingly 
destructive  work,  he  may  say,  with  un- 
shaken confidence,  "  O  death,  where  is 

50 


DOCTRINE   OF   PRAYER 

thy  victory?     O   death,   where   is   thy 
sting?  " 

Nor  is  he  averse  to  the  inference  that 
one  who  thus  owes  all  to  God,  may  well 
present  himself  a  living  sacrifice,  and 
count  it  his  most  reasonable  and  blessed 
service. 


The  request,  "  Forgive  us  our  debts,  as 
we  also  have  forgiven  our  debtors,"  in- 
volves a  confession  of  personal  demerit. 
It  is  the  request  of  a  soul  whose  sins  are 
acknowledged,  and  whose  desire  is  for 
the  blotting  out  of  manifold  transgres- 
sion. The  asking,  accordingly,  is  for  a 
favor  without  which  the  preceding  peti- 
tion cannot  be  realized.  Unless  the  soul 
is  forgiven,  its  daily  sustaining  is  but 
measurably  blessed,  and  its  acceptance 
with  God  is  morally  impossible. 

Nor  is  the  duty  of  the  suppliant  left 

51 


THE   TRUE 

in  doubt.  In  the  words,  "  as  we  also  have 
forgiven  our  debtors,"  it  is  revealed  anew 
that  character,  conduct,  is  at  the  basis  of 
the  desired  reconciliation.  Repentance 
and  faith  are  still  disclosed  as  the  essen- 
tial requirements, — a  repentance  which 
sets  itself  against  the  repetition  of  of- 
fence, and  a  faith  which  undertakes,  with 
divine  aid,  to  attain  the  virtues  in  which 
sound  character  consists. 

The  terms  of  the  request  make  it 
wholly  clear  that  no  one  can  rightly 
seek  forgiveness,  unless  he  himself  has 
already  exercised  a  forgiving  spirit.  The 
prescribed  words  do  not  permit  recourse 
to  what  is  only  loosely  intended.  He 
who  offers  the  plea  for  forgiveness,  can- 
not rest  in  the  notion  that  his  own  feeling 
toward  his  debtors  is  to  be,  in  general, 
merely  unresentful.  His  personal  and 
decisive  attitude  in  the  premises  must  be 

52 


DOCTRINE    OF   PRAYER 

favorably  determined,  before  his  plea 
can  be  favorably  heard.  He  must  al- 
ready have  been  willing  to  forgive  his 
debtors;  else,  his  asking  turns  to  his  own 
condemnation. 

It  follows,  too,  as  night  the  day,  that 
he  who  asks  for  God's  forgiveness  must 
himself  have  made  it  possible  for  those 
whom  he  has  offended  to  grant  him  their 
forgiveness.  It  were  rash  to  imagine 
that  one  might  confine  his  rectifying  ac- 
tion solely  to  those  against  whom  he  has 
just  cause  of  complaint.  He  must  repent, 
and  must  be  ready  to  manifest  repent- 
ance, with  reference  to  those  whom  he 
has  wrongly  treated. 


In  other  words,  forgiveness  is  so  pro- 
foundly ethical,  that  it  cannot  be  con- 
summated save  as  the  ethical  conditions 

53 


THE   TRUE 

are  actually  supplied.  No  one  can  really 
forgive  his  guilty  debtors,  unless  those 
debtors  repent.  As  has  been  seen,  a  for- 
giving spirit  may  call  for  an  endeavor 
to  bring  offending  debtors  into  peni- 
tence; yet  the  actual  forgiveness  cannot 
be  bestowed,  until  the  offenders  qualify 
themselves  to  receive  the  proffered  be- 
stowal. Conversely,  on  no  other  terms 
can  he  who  forgives,  receive  forgiveness 
from  those  against  whom  he  has  trans- 
gressed. He,  too,  must  truly  repent  him 
of  the  wrong  which  he  has  done. 


Whoever,  then,  comes  to  God  with  the 
plea,  "  Forgive  us  our  debts,  as  we  also 
have  forgiven  our  debtors,"  judges  him- 
self. To  make  possible  his  receiving  of 
God's  forgiveness,  he  must  himself  cher- 
ish a  forgiving  spirit;  must  endeavor  to 

54 


DOCTRINE   OF   PRAYER 

win  his  unrepentant  debtors  to  a  better 
mind;  and  must  put  himself  in  a  forgiv- 
able relation  to  those  against  whom  he 
has  trespassed:  even  as  it  is  written,  "  If, 
therefore,  thou  art  offering  thy  gift  be- 
fore the  altar,  and  there  rememberest  that 
thy  brother  hath  aught  against  thee,  leave 
there  thy  gift  before  the  altar,  and  go  thy 
way;  first  be  reconciled  to  thy  brother, 
and  then  come  and  offer  thy  gift." 


Therefore,  he  who  prays  for  forgive- 
ness, may  well  be  in  earnest.  If  the  in- 
tensity of  his  supplication  is  at  all  com- 
mensurate with  his  need,  it  will  reflect 
the  feeling  that  denial  would  be  calam- 
ity supreme. 


The  plea,  '^  Bring  us  not  into  tempta- 
tion, but  deliver  us  from  the  evil,"  also 

55 


THE   TRUE 

involves   a   good   which   is   essential   to 
man's  well-being. 

Though  the  daily  sustenance  be  given, 
and  the  forgiveness  of  the  penitent  be 
granted,  there  will  still  remain  the  peril 
of  temptation  mischievously  subtle,  or 
dangerously  sudden  and  severe.  There 
will  be  the  possibility  of  the  suppliant's 
remissness,  the  more  than  possibility  of 
a  lack  of  love  and  faith.  Ever  and  anon 
thought  will  run  riot,  desire  will  over- 
pass just  bounds,  and  choice  will  assert 
its  fearful  power  to  set  at  naught  both 
reason  and  right.  Unless  the  tempted 
one  may  dwell  in  the  secret  place  of  the 
Most  High,  and  abide  under  the  shadow 
of  the  Almighty,  he  will  have  reason  to 
fear  not  only  the  terror  by  night,  but  also 
the  arrow  that  flieth  by  day.  Left  to 
himself,  he  will  learn  by  dismal  experi- 
ence that,   ^'  Except  Jehovah  build   the 

56 


DOCTRINE   OF   PRAYER 

house,  they  labor  in  vain  that  build  it: 
except  Jehovah  keep  the  city,  the  watch- 
man vs^aketh  but  in  vain." 

The  more  clearly  one  understands  his 
spiritual  condition,  the  more  earnestly 
will  he  plead  for  spiritual  protection. 
Deliverance  from  spiritual  evil  will  be 
his  urgent  request  day  and  night. 

Moreover,  in  the  three  petitions  minor 
and  supplementary,  as  in  the  invocation 
and  the  three  petitions  major  and  primal, 
the  suppliant  must  own  that  kinship  with 
others,  which  forbids  selfish  isolation. 
His  personal  requests  may  be  singular  in 
their  form;  but  in  their  spirit  they  must 
be  plural  as  well.  As  it  was  "  Our  Fa- 
ther," so  it  is  "  our  daily  bread,"  "  our 

57 


THE   TRUE 

debts "  and  "  our  debtors/'  "  deliver  us." 
Weighty  truth  is  in  the  rabbinical  say- 
ing, "  In  prayer,  a  man  should  always 
unite  himself  with  the  community." 


Thus  the  prayer  which  our  Lord 
taught  his  disciples  reveals  its  suprem- 
acy. In  its  own  right,  it  takes  rank  far 
above  uninspired  petitions.  Like  the 
holy  city  Jerusalem,  it  has  on  the  east 
three  gates,  and  on  the  north  three  gates, 
and  on  the  south  three  gates,  and  on  the 
west  three  gates ;  for,  like  that  city,  it  lieth 
four  square,  and  its  length  is  as  great 
as  the  breadth.  Finite  reflection  can- 
not exhaust  the  meaning  of  the  prayer. 
Affection  cannot  measure  the  wealth  of 
its  filial  aspiring.  Wish  cannot  reach 
the  bounds  of  its  confident  hope.  Vo- 
lition   cannot   match    the    ardor    of    its 

58 


DOCTRINE   OF   PRAYER 

preference  for  the  doing  of  the  Father's 
will.  In  its  covenanted  mercies,  the 
frailest  find  shelter.  It  instructs.  It 
comforts.  It  enkindles.  It  uplifts.  It 
purifies.  It  bears  on  its  bosom  every  in- 
firmity and  pain.  Itself  sealed  forever 
by  the  sacrificial  work  of  Christ,  it  pro- 
claims to  every  sinning  soul  the  way  of 
repentance  and  faith  unto  life  eternal. 
It  sounds  the  battle-cry  against  all  that 
hurts  or  destroys.  It  lifts  anew  the  stand- 
ard of  the  righteous  Ruler.  It  affords 
assurance  that  though  the  heavens  and 
the  earth  fail,  the  pleading  of  those  who 
love  the  King  shall  be  heard  on  high. 


It  is  evident  that  the  Lord's  Prayer 
was  designed  to  be  the  norm,  the  type, 
of  all  prayerful  petition.  By  infallible 
signs,  that  pattern  approves  itself  as  em- 

59 


THE   TRUE 

bodying  prayer's  law,  both  intellectual 
and  spiritual,  both  psychological  and  sci- 
entific. Therefore  by  that  prayer  every 
entreaty  is  to  be  tried.  By  its  content 
every  supplication  is  to  be  approved  or 
condemned.  What  is  not  essentially  in 
keeping  with  the  Lord's  Prayer  is  not 
true  prayer. 


Here  let  it  be  clearly,  gratefully  recog- 
nized that  the  Lord's  Prayer,  in  its  dis- 
closure of  what  is  essential  to  all  prayer, 
does  by  no  means  rule  out  those  petitions 
in  which,  for  sufficient  reasons,  the  req- 
uisite elements  are  present  in  only  rudi- 
mentary form  and  incipient  degree.  The 
little  child  may  truly  pray,  though  its 
perceptions  are  inchoate,  its  emotions 
and  desires  infantile,  and  though  its  rev- 
erent words  fail,  at  last,  on  sleeping  lips. 

60 


DOCTRINE    OF    PRAYER 

It  is  narrated  that  as  a  Scotch  gentle- 
man was  on  his  way  to  the  kirk,  he  heard, 
through  the  wayside  hedge,  articulate 
sounds.  Observing,  he  found,  just  over 
the  hedge,  a  little  lad  upon  his  knees,  re- 
peating the  letters  of  the  alphabet.  To 
an  inquiry  as  to  the  meaning  of  his  act, 
the  lad  replied,  *^  Please,  sir,  I  was  wish- 
ing to  pray;  but  as  I  did  not  well  know 
how,  I  thought  I  might  repeat  the  letters, 
and  then  perhaps  God  himself  would  put 
them  into  the  right  words."  The  laddie 
had  been  set  to  mind  the  sheep,  and 
might  not  leave  his  post,  although  it  was 
the  Lord^s  day  and  the  kirk  bells  were 
ringing.  Yet  his  heart  was  moved  by  a 
childlike  wish  for  the  Father's  love  and 
grace.  Accordingly,  he  employed  the 
only  method  of  address  to  God,  which 
appeared  to  him  available.  Of  a  surety, 
his  act  was  prayer.     Doubtless  it  was 

6i 


THE   TRUE 

essentially  holy,  earnest  desire  directed 
trustfully,  adoringly  to  God.  It  con- 
tained, in  embryo,  the  elements  of  the 
prayer  which  our  Lord  gave  to  his  dis- 
ciples. 


In  like  manner,  the  sick,  the  physically 
and  mentally  overborne,  may  truly  pray, 
albeit  the  soul  is  scarce  conscious  of  the 
prayerful  uplift.  The  uneducated,  the 
uninstructed,  may  offer  veritable  prayer, 
although  the  Father's  omniscience  must 
find  chief  warrant  for  acceptance  in  the 
taking  of  the  will  for  the  deed.  Even  of 
some  who  bow  down  to  idols,  and  make 
a  fetish  of  what  is  farthest  beneath  them, 
it  may  possibly  be  said,  in  truth,  that 
they  are  seeking  God,  if  haply  they  may 
feel  after  him  and  find  him.  The  prayer- 
mill  which  is  turned  by  wind  or  stream, 

62 


DOCTRINE    OF   PRAYER 

may  represent  desires  which  are  accepted 
at  the  heavenly  throne. 


Nothing  is  surer  than  that  the  divine 
compassion  looks  past  mere  imperfec- 
tions, and  reckons  as  availing  prayer 
every  form  of  address  to  God,  in  which 
are  the  hidings  of  essentially  holy,  ear- 
nest desire.  That  desire  may  be  ex- 
pressed in  either  words  or  works;  or,  in 
the  conceivable  absence  of  opportunity 
for  either  words  or  works,  it  may  find 
no  outward  expression.  Any  essentially 
pure  desire,  ascending  to  God  trustfully, 
adoringly,  though  in  silence,  is  true 
prayer.  And,  by  token  of  the  Lord's 
Prayer,  nothing  else  is  really  prayerful. 


Advancing  now  to  a  more  specific  and 
illustrative   application  of  the   require- 

63 


THE   TRUE 

ments  revealed,  and  having  direct  refer- 
ence to  those  who  may  be  supposed  to  be 
fairly  competent,  let  us  see  yet  more 
clearly  within  what  inevitable  ethical, 
spiritual  limits  prayer  has  its  realm. 


It  appears  not  only  that  souls  who 
have  no  love  for  truth  and  right  and 
God  do  not  pray,  but  also  that,  so  long 
as  such  is  their  chosen  attitude  and  act, 
they  debar  themselves  from  prayer.  To 
a  soul  completely  unloving,  unrepentant, 
true  prayer  is  intrinsically  impossible. 
God  is  both  righteous  and  loving.  He 
is  both  right  and  love.  Therefore  no 
enlightened  soul  can  honestly  say  even 
so  much  as,  "  Our  Father  who  art  in 
heaven,"  unless  he  proves  his  filial  spirit, 
by  striving  for  personal  harmony  with 
him  whose  child  he  has  acknowledged 

64 


DOCTRINE   OF   PRAYER 

himself  to  be.  His  seemingly  filial  ad- 
dress is  manifestly  insincere,  save  as  he 
seeks  that  personal  rightness  which  is 
fair  response  to  the  righteousness  of  God. 
In  his  consciousness  of  having  trans- 
gressed God's  loving  law;  in  his  recog- 
nition of  himself  as  having  done  many 
things  which  he  knew  he  ought  not  to  do, 
and  having  omitted  many  things  which 
he  knew  to  be  binding;  he  must  needs 
perceive  that  he  has  set  a  positive  bar- 
rier between  himself  and  God ;  and  that, 
until  he  purposes  amendment  and  craves 
forgiveness,  he  maintains  that  barrier. 
He  shuts  himself  from  even  the  outer 
court  of  the  temple  of  prayer.  He  holds 
himself  from  crossing  so  much  as  the 
threshold  of  that  throne-room  where  for- 
giving love  bestows  its  blessings.  He 
makes  of  none  effect  the  inviting  assur- 
ance which  is  addressed  to  all  contrite 

65 


THE   TRUE 

hearts: — "Then  shalt  thou  call,  and  Je- 
hovah will  answer;  thou  shalt  cry,  and 
he  will  say.  Here  I  am." 


The  suppliant  may  say.  Lord,  teach 
me  how  to  pray;  Lord,  give  me  faith; 
Be  merciful  to  me  a  sinner;  yet  along 
with  those  pleas,  and  in  some  wise  pre- 
ceding them,  must  be  the  filial  pledge,  I 
do  repent;  I  do  believe;  Thou  knowest 
that  I  love  thee. 


"  In  the  nature  of  things,"  such  is  the 
truth  concerning  those  who  responsibly 
remain  in  unfilial  disregard  of  the  Fa- 
ther's love,  the  Saviour's  compassion,  the 
Holy  Spirit's  persuasion.  By  their  per- 
mitted indifference  or  their  determined 
resistance,  they  exclude  themselves  from 

66 


DOCTRINE    OF   PRAYER 

the  covenant  of  a  prayer-hearing  God. 
They  put  themselves  outside  of  both  the 
philosophy  and  promise  of  veritable 
prayer. 


In  other  and  further  statement,  it  is 
incorrect  to  speak  of  simply  earnest  re- 
quest, request  unaccompanied  by  essen- 
tially loyal  love,  as  prayer.  For  it  must 
never  be  overlooked  that  all  prayer  has 
in  it  the  spirit,  the  ethical  quality,  of  the 
words,  "  Our  Father  who  art  in  heaven, 
hallowed  be  thy  name.  Thy  kingdom 
come.  Thy  will  be  done,  as  in  heaven, 
so  on  earth." 

Suppose,  accordingly,  that  one  who 
has  never  sincerely  offered,  and  is  not 
now  prepared  sincerely  to  offer,  those 
fundamental  petitions,  addresses  God  in 
terms  of  supplication.    Suppose  the  sup- 

67 


THE   TRUE 

pliant  to  be  a  parent  pleading  for  the  life 
of  his  only  child.  His  entreaty  is  with 
strong  cries  and  tears.  In  his  anguish, 
the  petitioner  essays  to  rend  the  heavens 
and,  by  the  very  intensity  of  his  desire, 
to  draw  down  an  answer  of  mercy.  He 
says,  "  O  thou  in  whose  hands  are  the 
issues  of  life,  to  whom  belongeth  escape 
from  death,  hear  my  cry.  My  soul  of 
soul  pleads  for  the  dear  one's  rescue. 
My  fond  affections,  my  ever-present  joys, 
my  abounding  hopes,  are  wrapt  up  in 
that  imperiled  life.  If  the  grave  is  to 
claim  its  victim,  then  it  were  well  that 
it  should  receive,  in  the  one  fatal  hour, 
both  father  and  child.  O  God,  hold  not 
thy  peace  at  my  tears.  Grant  my  sup- 
plication, for  my  soul  is  sorrowful  even 
unto  death." 

The    suppliant   lets    himself    imagine 
that,   for  once  at  least,  he  has  prayed. 

68 


DOCTRINE    OF   PRAYER 

But  his   request  lacked  prayer's   prime 
requisite. 


The  pleading  one  had  received  from 
his  heavenly  Father  unnumbered  bless- 
ings. His  own  life;  the  life  of  his  child; 
the  affection  which  bound  the  two  in 
bonds  so  precious;  the  noble  amenities 
of  the  home;  the  cherished  anticipations 
which  lighted  up  their  future; — all  these 
possessions  had  proved  God's  constant 
kindness.  The  recipient  had  owned,  in 
intellectual  concession,  that  such  was,  for 
him,  the  source  of  favor. 

Yet  he  had  never  responded  with  true 
gratitude.  He  had  never  deemed  it 
worth  while  filially  to  own  God's  sov- 
ereign claim,  and  thus,  in  thankfulness, 
to  invoke  that  favor  which  is  life,  and 
that  loving-kindness  which  is  better  than 

69 


THE  TRUE 

life.  Although  conscious  that  he  had 
often,  and  without  excuse,  been  disobe- 
dient alike  to  his  soul's  vision  and  the 
commandment's  word,  he  had  never 
given  himself  to  repentant  sorrow,  nor 
consecrated  himself  to  righteous  service. 
Notwithstanding  that  he  had  perceived, 
with  such  clearness  as  his  unfilial  attitude 
would  permit,  that  since  the  heavenly 
Father  was  giver  of  all  things  and  lover 
of  all  souls,  there  could  be  no  right  char- 
acter which  did  not  include  personal 
loyalty  to  that  same  Father,  he  had  of- 
fered to  God  no  supreme  affection,  no 
devoted  fealty. 

Still,  when  danger  threatened  the  ob- 
ject of  his  own  parental  love,  he  thought 
himself  permitted — his  character  remain- 
ing unchanged — to  plead  for  the  removal 
of  the  dreaded  cup.  He  fancied  that  he 
prayed. 

70 


DOCTRINE    OF   PRAYER 

In  reality,  he  was  very  far  from  true 
prayer.  He  forgot,  or  at  all  events  he 
fatally  disregarded,  the  example  of  him 
v^hose  words  were,  "  Now  is  my  soul 
troubled;  and  what  shall  I  say?  Father, 
save  me  from  this  hour.  But  for  this 
cause  came  I  unto  this  hour.  Father, 
glorify  thy  name."  The  example  of  him 
who,  being  in  agony  so  that  his  sweat 
became  as  it  were  great  drops  of  blood, 
began  his  prayer  with,  "  Abba,  Father, 
all  things  are  possible  unto  thee;  remove 
this  cup  from  me,"  and  closed  it  with, 
"  Howbeit,  not  what  I  will,  but  what 
thou  wilt." 


Only  the  repentant,  those  whose  char- 
acter includes  love  of  truth  and  right  and 
God,  do  really  pray.  The  requests  of 
a  completely  obdurate  soul  are  not  true 
prayer.    To  an  utterly  impenitent  heart, 

71 


THE   TRUE 

true  prayer  is  intrinsically  impossible. 
It  is  written,  ^'  Let  the  wicked  forsake 
his  way,  and  the  unrighteous  man  his 
thoughts;  and  let  him  return  unto  Je- 
hovah, and  he  will  have  mercy  upon 
him;  and  to  our  God,  for  he  will  abun- 
dantly pardon." 


In  further  application  of  this  essential 
truth,  it  becomes  clear  that  requests  to 
God,  employed  even  by  those  who  at 
heart  are  his  friends,  are  not  prayer,  in 
so  far  as  there  is  lack  of  penitence  and 
purposed  purity. 

To  the  prophet-judge  of  Israel  came 
the  word,  "  Jehovah  seeth  not  as  man 
seeth;  for  man  looketh  on  the  outward 
appearance,  but  Jehovah  looketh  on  the 
heart." 

The  Psalmist  writes, 

72 


DOCTRINE    OF   PRAYER 

"  If  I  regard  iniquity  in  my  heart, 
The  Lord  will  not  hear." 

The  author  of  Proverbs  declares, 
"  The  sacrifice  of  the  wicked  is  an  abom- 
ination to  Jehovah, 

But  the  prayer  of  the  upright  is  his 
delight." 

Isaiah  writes,  ^*  And  the  Lord  said. 
Forasmuch  as  this  people  draw  nigh 
unto  me,  and  with  their  mouth  and  with 
their  lips  do  honor  me,  but  have  removed 
their  heart  far  from  me,  and  their  fear 
of  me  is  a  commandment  of  men  which 
hath  been  taught  them;  therefore  the 
wisdom  of  their  wise  men  shall  perish, 
and  the  understanding  of  their  prudent 
men  shall  be  hid." 

St.  Paul  affirms,  ^'  But  the  end  of  the 
charge  is  love,  out  of  a  pure  heart  and 
a  good  conscience  and  faith  unfeigned." 

St.  James  declares,  ^^  Ye  ask,  and  re- 

73 


THE   TRUE 


ceive  not,  because  ye  ask  amiss,  that  ye 
may  spend  it  in  your  pleasures." 


For  example,  one  who  is  really  a 
Christian,  but  whose  greatly  besetting 
and  sadly  tolerated  sins  are  worldliness 
and  self-indulgence,  asks  God,  in  terms, 
to  give  his  people  true  consecration,  so 
that  they  may  set  their  minds  on  the 
things  that  are  above,  not  on  the  things 
that  are  upon  the  earth.  He  pleas- 
urably  recounts  the  fact  that  there  are 
treasures  in  heaven,  where  neither  moth 
nor  rust  consume,  and  where  thieves  do 
not  break  through  nor  steal.  Not  un- 
likely, the  current  of  his  words  bears  him 
on  to  the  familiar  acknowledgment  that, 
"  Where  a  man's  treasure  is,  there  will 
his  heart  be  also."  He  discourses  fluently 
of  the  very  things  he  lacks.    He  implores 

74 


DOCTRINE    OF   PRAYER 

grace  from  above  to  supply  the  defect. 
He  flatters  himself  that  he  means  what 
he  says.  He  carelessly  supposes  that  he 
is  offering  prayer. 

But  his  much  speaking  is  not  true 
supplication.  Had  he  beforehand  tested 
himself  by  the  Lord's  Prayer,  that  uni- 
versal touchstone  and  model,  he  would 
have  known  how  worse  than  vain  would 
be  his  uttered  plea.  Had  he  looked 
within  for  the  filial,  fervent  adoration 
which  breathes  in  the  words,  "  Our  Fa- 
ther who  art  in  heaven  " ;  had  he  cared 
to  see  himself  in  the  light  of  the  en- 
treaty, "Thy  kingdom  come";  had  he 
dared  to  measure  his  real  desire  by  the 
petition,  "  Thy  will  be  done,  as  in  heav- 
en, so  on  earth " ;  had  he  seen  fit  to 
recognize  the  inescapable  meaning  of 
the  cry,  "  Bring  us  not  into  temptation, 
but  deliver  us  from  the  evil " ;  he  would 

75 


THE   TRUE 

have  wondered  at  the  hardihood  of  his 
self-deception.  Had  he  minded  the  mo- 
nitions of  the  Spirit  of  truth,  he  would 
have  turned  his  intended  words  into 
heartfelt  confession,  and  have  penitently 
invoked  that  long-suffering  which  does 
not  quench  even  the  smoking  flax. 


There  can  be  no  real  prayer  unless  the 
suppliant  is  in  intended  harmony  with 
God  and  things  divine.  So  far  forth  as 
repentance  is  lacking,  and  operative  faith 
is  absent,  his  petitions  are  not  prayerful. 

Pathetically,  tragically  true  was  the 
reflection  of  the  king  in  Hamlet^  as  he 
rose  from  his  attitude  of  devotion, 

"  My  words  fly  up,  my   thoughts   remain 
below : 
Words,  without  thoughts,  never  to  heaven 

go." 


76 


DOCTRINE   OF   PRAYER 

It  is  to  be  graven  on  the  tablet  of  the 
heart,  as  with  a  pen  of  iron  and  the  point 
of  a  diamond,  that  even  a  Christian  does 
not  pray,  when  he  makes  requests  in 
which  conscience  and  character  are  not 
truly  expressed.  Secret  sin,  sin  unre- 
pented  of,  vitiates,  so  far  forth,  even  the 
Christian's  plea.  By  the  application  of 
that  simple,  necessary,  biblical  rule,  how 
much  of  so-called  prayer  disappears! 


Moreover,  that  is  a  helpful  variation 
of  this  same  truth,  which  impresses  upon 
us  the  fact  that  that  can  hardly  be  reck- 
oned as  prayer,  wherein  the  soul's  chief 
interest  is  centered  in  what  is  known  to 
be  comparatively  unimportant. 

In  real  prayer,  there  is  a  certain  har- 
mony of  proportion.    The  pleading  soul 

77 


THE  TRUE 

whom  God  accepts  is  accepted,  indeed, 
with  all  its  weaknesses  and  wastes.  Sov- 
ereign grace  aids  in  overcoming  imper- 
fections. Power  from  above  is  freely 
bestowed  for  the  building  of  sound  frag- 
ments into  a  perfect  temple  in  the  Lord. 
Yet  integrity  of  soul  always  has,  in  its 
action,  somewhat  of  harmonic  force. 

Accordingly,  that  which  is  perceived 
to  be  of  higher  moment,  must  have 
higher  regard.  Though  the  perceptions 
may  vary  in  their  clearness;  though 
the  emotions  may  flame  and  fade;  and 
though  the  judicial  affirmings  may  be 
subject  to  rise  and  fall  of  momentum; 
the  standard  proportions  will  be  re- 
spected. The  rational  mind  is  charac- 
terized by  the  keeping  of  that  law. 

When,  therefore,  one  thinks  to  pray, 
he  must  see  to  it  that  he  does  not  fail  to 
put  that  as  highest  in  regard,  which  he 

78 


DOCTRINE   OF   PRAYER 

has  already  owned  to  be  highest  in  actual 
worth. 


For  example,  a  disciple  of  Christ  lives 
a  life  which,  to  his  own  reflection, — 
when  he  allows  himself  to  reflect — is  far 
from  worthy.  He  knows  that  he  has 
neither  the  incomparable  peace,  nor  the 
abounding  joy;  neither  the  keenly  thank- 
ful heart,  nor  the  greatly  quickened  con- 
science; which  are  the  normal  effects  of 
the  indwelling  Spirit.  He  is  aware  that 
his  life  is  not  fruitful  in  those  deeds  of 
self-denying  love  which  naturally  mark 
the  union  of  the  living  branch  with  the 
true  and  living  vine.  He  perceives,  at 
least  in  his  better  moments,  that  his  wit- 
nessing for  Christ  is  proportionally  in- 
effective. Yet  about  all  that,  he  is  not 
deeply  moved.    That  such  has  been  his 

79 


THE   TRUE 

spiritual  condition  he  has,  literally,  not 
much  cared. 

But  now  he  finds  himself  in  peculiar 
personal  distress.  His  good  name  is  as- 
sailed. He  is  slandered.  That  reputa- 
tion on  which  he  has  prided  himself,  and 
in  which  those  dear  to  him  have  hitherto 
rejoiced,  is  put  in  hazard  by  false  accusa- 
tion. Into  the  dark  valley  of  personal 
humiliation  his  way  appears  to  lead. 

Or,  it  may  be  that  his  business  plans 
are  imperiled.  The  devices  of  the 
wholly  unscrupulous  are  working  to  his 
financial  detriment.  Looking  upon  the 
impending  ruin,  he  becomes  as  those  of 
whom  the  Revelator  writes,  "  And  the 
merchants  of  the  earth  weep  and  mourn, 
for  no  man  buyeth  their  merchandise  any 
more;  merchandise  of  gold,  and  silver, 
and  precious  stone,  and  pearls,  and  fine 
linen,  and  purple,  and  silk,  and  scarlet." 

80 


DOCTRINE   OF   PRAYER 

In  his  sad  forebodings,  he  bethinks 
himself  of  prayer.  He  has  always  con- 
sidered that  prayer's  promise  was  inclu- 
sive of  things  temporal  as  well  as  of 
things  spiritual;  and  he  now  wonders 
whether  he  who  concerns  himself  with 
the  sparrow's  fall,  and  of  old  gave  his 
angels  charge  over  the  steps  of  good  men, 
may  not  afiford  him  some  way  of  escape. 
He  enters  his  closet.  He  bows  himself 
to  pray.  He  makes  known  his  anguish. 
It  seems  to  him  that  if  he  falls  upon  the 
dreaded  stone,  he  shall  be  broken  to 
pieces ;  and  that  if  on  him  the  stone  falls, 
it  will  scatter  him  as  dust. 


His  words  are  heard  but,  alas,  true 
prayer's  condition  precedent  is  largely 
wanting.  The  essential  holiness  of  atti- 
tude and  act  is  painfully  deficient.     He 

8i 


THE   TRUE 

omits  that  contrition  for  his  unspiritual, 
unfruitful  past,  without  which  he  cannot 
have  influential  relationship  with  the 
Answerer  of  prayer.  In  his  apprehen- 
sion of  earthly  loss,  he  thinks  little  of 
that  fine  consecration  which  he  ought 
always  to  possess.  He  foolishly  measures 
his  praying  by  the  intensity  of  his  pres- 
ent desire.  He  deceives  himself  into  the 
notion  that  he  has  power  with  God  and 
may  prevail. 


Suppose,  in  all  reverence,  that  God  re- 
plies to  such  a  petitioner.  Suppose  that 
this  is  the  admonitory  word: — "  You  call 
me  the  Hearer  of  prayer;  and  you  say 
well,  for  so  I  am.  But  I  read  the  heart, 
and  know  the  life.  Once  you  came  to  me 
in  a  penitence  so  deep  and  in  a  love  so 
pure  that  I  was  able  to  grant  the  for- 

82 


DOCTRINE   OF   PRAYER 

giveness  which  you  sought.  And  since 
that  hour  I  have  followed  you  with  my 
promised  aid.  I  have  ever  sought  to 
heighten  your  appreciation  of  the  value 
of  holy  character,  the  incomparable 
beauty  of  a  life  hid  with  Christ.  But 
you  suffered  your  first  affection  to  grow 
cold.  You  were  conscious,  so  far  as  you 
let  your  better  self  awake,  that  you  were 
grieving  the  Spirit  of  truth  and  love. 
And  in  that  dereliction  you  have  been 
easily  content.  The  mercy-seat  has  not, 
of  late,  known  you  as  a  greatly  interested 
suppliant. 

"  Yet  now,  without  special  sorrow  for 
the  past,  and  consequently  without  heart- 
felt pledges  of  a  devoted  future,  you 
come  to  me  with  desperate  supplica- 
tions. Your  intense  concern  relates  to 
what  you  know,  have  always  known,  to 
be  comparatively  unimportant.    You  con- 

83 


THE   TRUE 

sider  your  present  asking  to  be  prayer. 
But  test  it  by  the  necessarily  antecedent 
plea,  "  Our  Father  who  art  in  heaven, 
hallowed  be  thy  name.  Thy  kingdom 
come.  Thy  will  be  done,  as  in  heaven, 
so  on  earth."  Thus  judged,  your  peti- 
tion is  scarce  prayer  at  all.  You  do  not 
know  your  own  heart." 


Supplication,  then,  is  not  prayer,  so 
far  forth  as  the  soul's  chief  interest  is 
centered  in  what  the  suppliant  knows  to 
be  comparatively  unimportant. 


A  further  clear  conclusion  is  that  that 
is  not  prayer  wherein,  and  in  so  far 
as,  the  soul  is  either  mentally  or  spir- 
itually indifferent.  Real  prayer  implies 
,that  something  is  really  desired;  and  that 

84 


DOCTRINE   OF   PRAYER 

the  desire  is  really  directed  to  God.  St. 
Paul  gave  natural  expression  to  a  natural 
sequence  of  thought  and  emotion,  when 
he  wrote,  "  Brethren,  my  heart's  desire 
and  supplication  to  God  is  for  them,  that 
they  may  be  saved." 

Prayer's  transaction  is  sublime.  In 
prayer,  Jehovah  attentively  listens  to  his 
erring  creature.  Infinite  love  hearkens 
to  one  whose  affection  is,  at  best,  imper- 
fect. Infinite  power  stoops  to  him  whose 
strength  is  veriest  weakness. 

The  condescension  is  but  characteristic 
of  him  whose  tender  mercies  are  over 
all  his  works ;  yet  that  glorious  fact  makes 
all  the  more  becoming,  all  the  more  need- 
ful, such  earnestness  of  desire  on  the 
suppliant's  part  as  shall  witness  his  ap- 
preciation of  how  precious  is  the  privi- 
lege of  prayer. 

It  is  but  sane  that  he  who  essays  to 

85 


THE   TRUE 


pray,  should  recognize  that  the  place  is 
holy,  and  that  the  presence  he  seeks  is 
the  presence  of  the  King  of  kings. 


But  what  if  the  would-be  suppliant  is 
unawakened  in  mind  and  heart?  What 
if  he  kneels  to  pray,  while  yet  his 
thoughts  are  wandering  and  his  emo- 
tions wayward? 

Let  it  be  imagined  that  thoughts  are 
winged  heralds,  and  emotions  flaming 
spirits.  Let  it  be  understood  that  they 
are  summoned  to  present  to  God  a  sol- 
emn, adoring  plea.  But  suppose  that, 
instead  of  approaching  the  mercy-seat  in 
worshipful  obeisance,  they  permit  dis- 
courteous confusion  to  prevail.  Suppose 
that  the  swift  heralds  stray  rudely  here 
and  there,  and  that  the  gleaming  attend- 
ants let  themselves  be  lapped  in  idleness, 

86 


DOCTRINE    OF   PRAYER 

or  allured  to  things  quite  alien.  Suppose, 
too,  that  the  will,  set  in  lordship  over 
both  thoughts  and  emotions,  makes  no 
large  effort  to  enforce  control. 

How  would  the  like  of  that  be  looked 
upon  by  even  an  earthly  sovereign? 
How  could  such  pretence  of  supplication 
be  at  all  accepted?  The  questions  are 
their  own  answers.  And  yet,  how  many 
so-called  prayers  are  thus  disabled  and 
destroyed!  How  often  does  the  soul,  tak- 
ing up  the  form  of  prayer,  suffer  itself 
to  be  borne  along  on  the  sound  and  flow 
of  accustomed  words,  while  desire  droops 
and  aspiration  slumbers! 


Mental  indolence  never  prays.  The 
intellect's  activities  may  be  hindered  by 
physical  weakness,  and  overborne  by 
stress  too  long  maintained;  and  such  in- 

87 


THE   TRUE 

voluntary  lack  is  sure  to  be  condoned. 
He  who  is  considerate  of  the  bruised 
reed  will  kindly  understand.  But  vol- 
untary inattention;  apathy  to  which  the 
soul  consents;  that  deserves  and  receives 
austere  reproof.  Such  thoughtlessness 
cannot  reach  the  scepter  of  the  power 
divine. 

Spiritual  indolence  never  prays.  The 
spirit's  powers  may  be  so  repressed  by 
the  body's  weakness  and  the  mind's  fa- 
tigue, that  to  rise  and  soar  seems  impos- 
sible; and  such  regretted  inability  will  be 
gently  overlooked.  He  who  knows  our 
frame  and  remembers  that  we  are  dust, 
will  compassionate  our  low  estate.  But 
spiritual  insensibility  which  is  not  re- 
gretted; the  spiritual  sluggard's  folding 
of  his  hands;  that  will  be  considered  an 
offence. 


88 


DOCTRINE   OF   PRAYER 

True  prayer  has  in  it  earnestness  of 
desire.  Not  seldom  it  strives,  like  Jacob 
in  his  wrestling  with  the  angel.  In  his 
epistle  to  the  Romans,  St.  Paul  writes, 
'^  Now  I  beseech  you,  brethren,  by  our 
Lord  Jesus  Christ,  and  by  the  love  of  the 
Spirit,  that  ye  strive  together  with  me,  in 
your  prayers  to  God  for  me."  To  the 
Colossians  he  says,  ^'  I  would  have  you 
know  how  greatly  I  strive  for  you,  that 
your  hearts  may  be  comforted."  And 
again,  ^'  Epaphras,  a  servant  of  Christ 
Jesus,  saluteth  you,  always  striving  for 
you  in  his  prayers."  Of  similar  purport 
are  the  parables  of  the  ^  Friend  at  mid- 
night '  and  the  '  Importunate  Widow.' 


Assuredly,  petition,  whether  spoken  or 
silent,  is  not  prayer,  in  so  far  as  he  who 

89 


THE   TRUE 


assumes  to  pray  consents  to  either  men- 
tal or  spiritual  unconcern. 
And  these  are  but  examples. 


What  has  now  been  perceived  neces- 
sitates the  conclusion  that  true  prayer 
cannot  exist,  save  within  certain  gen- 
erous yet  changeless  bounds;  that  noth- 
ing is  true  prayer  unless  it  partakes,  in 
some  degree,  of  essentially  holy,  earnest 
desire,  directed  trustfully,  adoringly  to 
God. 

Prayer  is  never  mere  asking.  Its  peti- 
tion embodies  conscience,  character.  Its 
entreaty  embraces  a  primary,  all-con- 
trolling desire  for  the  hallowing  of  the 
Father's  name,  the  coming  of  his  king- 
dom, the  doing  of  his  will.  Prayer's 
supplication,  thus  beginning  and  thus 
continuing,    may    fittingly    end    in    the 

90 


DOCTRINE   OF   PRAYER 

adoring  ascription: — ^^  For  thine  is  the 
kingdom,  and  the  power,  and  the  glory, 
forever.    Amen." 


None  the  less,  the  covenant  of  prayer 
is  radiantly  expressive  of  the  Father's 
grace.  It  reveals  his  tender  love.  Into 
a  relationship  to  which  reverently  affec- 
tionate asking  and  wondrously  bountiful 
bestowal  are  natural,  God  invites  his 
sinning,  sorrowing  children.  He  forbids 
their  despair.  He  seeks  to  make  impos- 
sible their  discouragement.  To  the  lost 
son  in  the  far  country  he  sends  his  plead- 
ing Spirit,  that  the  deserted  home  may 
come  to  mind,  and  the  heart  grow  wist- 
ful at  the  thought.  To  a  world  guilty 
and  dark  God  gives  his  own  beloved 
Son  to  suffer  and  to  die,  that  thus  his 
compassion  may  be  known  and  felt. 

It  is  true  that  God's  love  is  holy  and 

91 


THE   TRUE 

his  compassion  righteous,  for  God  him- 
self is  love  and  right.  It  is  true  that 
unless  the  self-condemned  regard  the 
Redeemer's  plea,  the  redemption  cannot 
avail.  Love  would  not  be  love,  were 
moral  distinctions  set  aside.  Therefore 
the  upholding  of  those  distinctions  does 
not  dim  the  love;  neither  do  prayer's 
ethical,  spiritual  requirements  lessen  the 
tenderness  of  its  appeal.  The  gates  of 
prayer  are  opened  wide  to  all  who  care 
to  enter.  Prayer's  judicial  working  is 
but  harmonious  with  the  word  which 
says,  "  For  God  sent  not  his  Son  into  the 
world  to  judge  the  world;  but  that  the 
world  should  be  saved  through  him " : 
yet  adds,  as  with  tears,  ''  And  this  is  the 
judgment,  that  the  light  is  come  into 
the  world,  and  men  loved  the  darkness 
rather  than  the  light." 


92 


DOCTRINE   OF   PRAYER 

Concerning  the  objects  of  prayer,  it  is 
to  be  understood  that  no  domain  is  ex- 
cluded. 

Assuredly,  whatever  is  for  the  hallow- 
ing of  the  Father's  name;  the  speedy 
coming  of  his  kingdom ;  the  perfect  real- 
ization of  his  holy  will;  is  germane  to 
prayer.  It  is  logically  inevitable  that 
all  that  concerns  the  welfare  of  man  and 
the  consequent  glory  of  God  is  within 
the  range  of  rightful  supplication. 

As  God's  kingdom  embraces  every- 
thing which  makes  for  righteousness  and 
peace  and  joy;  as  his  purpose  takes  in  all 
that  promotes  his  creatures'  blessedness; 
it  is  even  obligatory  that  loyal  souls 
should  present  requests  for  whatever  may 
further  those  great  ends.  The  mainten- 
ance of  world-wide  justice  and  peace, 
with  liberty  under  law;  the  harmonizing 
of  racial  instincts  and  interests;  the  se- 

93 


THE   TRUE 

cure  establishment  of  rightful  civil  au- 
thority; the  equitable  composing  of  class 
antagonisms;  fair  wages  for  labor  faith- 
fully performed;  the  honest  acquisition 
of  riches;  the  consecration  of  wealth  to 
social  service;  the  reverencing  of  the 
family;  the  protection  of  childhood;  the 
honoring  of  manhood;  the  holding  of 
womanhood  sacred;  the  advancement  of 
learning;  the  development  of  science  and 
art;  the  feeding  of  hunger;  the  clothing 
of  nakedness;  the  relieving  of  sickness; 
the  reforming  of  the  depraved;  the  ut- 
most possible  removal  of  whatever  hurts 
or  destroys; — all  that,  of  blessed  neces- 
sity, is  included  in  the  prayers  of  those 
who  love  both  God  and  man.  Only  thus 
can  God's  will  be  done,  as  in  heaven,  so 
on  earth. 


94 


DOCTRINE   OF   PRAYER 

And  therewith  runs  emphatic  warrant 
for  prayer  relating  to  immediately  per- 
sonal wants. 

In  the  sanctioned  petition. for  bread 
day  by  day  is  plainly  included  what- 
ever concerns  the  personal  well-being. 
The  sustenance  of  the  daily  life  com- 
prises everything  which  may  minister  to 
sound  personal  advantage,  provided  the 
just  community  of  interests  is  always 
borne  in  mind. 

As  has  already  been  perceived,  no 
purely  selfish  petition  can  be  prayer.  In 
so  far  as  the  asking  soul  is  unmindful  of 
God's  love  for  all  the  members  of  the 
human  family,  and  thus  omits  to  honor 
the  common  bond,  the  plea  is  void.  By 
his  own  act,  the  suppliant  denies  himself 
the  privilege  of  prayerful  request.  All 
prayer  from  instructed  souls  must  be 
with   dominant   recognition   of   the   Fa- 

95 


THE   TRUE 

therhood  of  God  and  the  consequent 
brotherhood  of  men.  He  who  disowns 
that  condition  violates  the  covenant  of 
prayer,  and  dishonors  the  covenant-keep- 
ing King. 


But  within  the  bounds  of  a  just  regard 
for  the  interests  of  others,  and  an  open 
comprehension  of  what  true  self-interest 
means,  the  praying  soul  may  ask  for  all 
that  concerns  his  earthly  life.  No  pleas- 
ure or  pain;  no  hope  or  disappointment; 
no  gain  or  loss;  is  inappropriate  for 
prayer.  Sickness,  health;  plenty,  pov- 
erty; safety,  danger;  companionship,  soli- 
tude; sleep,  wakefulness;  hunger,  satis- 
faction; all  conceivable  possibilities  of 
honest  individual  experience;  are  within 
prayer's  permitted  range.  To  the  throne 
of  the  heavenly  grace,  burdens  and  ex- 

96 


DOCTRINE    OF   PRAYER 

ultancies  alike  may  be  trustfully,  rever- 
ently borne. 


Nor  may  it  be  doubted  that  objective 
results  are  thus  achieved. 

With  reference  thereto,  the  biblical 
teaching  is  clear  and  insistent.  The 
Bible  is  a  treasure-house  of  recorded  an- 
swers to  prayer.  Therein  penitent  souls 
have  sought  forgiveness,  and  the  weight 
of  condemnation  has  been  lifted  clean 
away.  Souls  tempest-tossed  and  afraid 
have  sought  for  repose  of  spirit,  and  the 
calm  courage  has  come  from  above, 
while  yet  they  spoke.  The  bereaved  and 
desolate  have  looked  upward,  and  divine 
comfort  has  given  them  a  song  in  the 
night-season.  The  worn  and  weary  have 
waited  on  God,  and  have  felt  beneath 
them  the  everlasting  arms.     The  dying 

97 


THE   TRUE 

have  committed  themselves  to  him 
whom  they  have  trusted,  and  death  has 
been  swallowed  up  in  victory. 


For  illustrations  of  prayer's  effects,  the 
Bible  does  not  hesitate  to  turn  to  the 
physical  realm.  Therein,  the  victory  and 
defeat  of  armies;  the  destruction  and 
preservation  of  cities;  the  staying  of 
pestilence,  and  the  bringing  of  rain  upon 
the  parched  earth;  have  been  accom- 
plished by  prayer.  In  the  biblical  rec- 
ord, prayer  has  opened  prison  doors,  and 
healed  the  sick,  and  exorcised  demons. 
At  the  call  of  prayer,  the  Jehovah  of  the 
Bible  has  made  the  ^'  forces  of  nature  " 
to  be  as  one  who  is  under  authority,  to 
whom  it  is  said,  Go,  and  he  goeth,  or 
Come,  and  he  cometh. 


98 


DOCTRINE    OF   PRAYER 

Doubtless,  it  is  often  thought  that 
prayer  with  reference  to  physical  re- 
sults is  necessarily  hedged  in  by  the 
"  fixedness  of  nature's  course."  It  is 
often  imagined  that  were  prayer  limited 
to  spiritual  concerns,  its  way  would  be 
less  troubled.  But  the  difficulty,  if  it 
exists  at  all,  is  universal.  Either  there 
is  an  insurmountable  barrier  to  the  cur- 
rent and  course  of  prayer  in  all  direc- 
tions, or  there  is  essentially  none  in  any 
direction. 


Prayer,  in  its  relation  to  physical  re- 
sults, is  not  antagonized  by  the  course  of 
nature.  Its  working  is  as  serene  as  that 
of  time  or  number.  Its  prestige  is  as 
safe  as  that  of  light  or  life.  It  is  wholly 
justifiable  to  aver  that  the  physical  uni- 
verse was  made,  and  that  it  is  now  sus- 
tained and  governed,  with  reference  to 

99 


THE   TRUE 

prayer.  There  is  no  decree  older  than 
the  decree  of  prayer.  Prayer's  sanction 
is  not  antedated  by  even 

*'  The  law  that   was  before  the  worlds, — 

before 

That  far  first  whisper  on  the  ancient  deep ; 

The  law  that  swings  Arcturus  on  the  north, 

And  hurls  the  soul  of  man  upon  its  way." 


So  far  from  prayer  finding  its  restric- 
tion in  the  laws  of  nature,  those  laws 
have  had,  for  one  of  their  immemorial 
ends,  the  fulfilment  of  prayer's  behests. 
The  rhythm  of  their  movements  and  the 
sweep  of  their  might  have  been  in  honor 
of,  have  been  a  part  of,  prayer's  trium- 
phal progress.  It  is  scarce  an  imagin- 
ing, to  say  that  when  true  prayer  lifts 
even  its  feeblest  cry,  light,  heat,  electric- 
ity, hearken;  that  gravitation,  cohesion, 
chemical  affinity,  take  notice;  that  fire, 

lOO 


DOCTRINE    OF   PRAYER 

water,  air,  give  heed;  that  the  globe,  the 
planets,  the  starry  systems,  turn  thither- 
ward their  quick  attention. 


As  has  been  pointed  out,  God  is  im- 
manent in  nature;  so  that  in  God  nature 
has  not  only  its  origin  but  also  its  ever 
renewed  support.  All  things  and  all 
events  in  nature  are  God's  acts.  The 
order  in  which  things  exist  and  events 
occur  in  nature  is  simply  God's  mode  of 
working.  God  is  first  cause  and,  save  in 
the  sphere  of  finite  wills,  there  are  no 
second  causes.  For  example,  gravitation 
varying  directly  as  the  mass  and  inversely 
as  the  square  of  the  distance  is  God's  im- 
mediate and  constant  action;  and  what- 
ever is  efifected  through  gravitation  is,  so 
far  forth,  the  instant  effect  of  divine 
choice  and  power.    The  realities  of  na- 

lOI 


THE   TRUE 

ture  less  intercept  and  put  at  distance  the 
divine  agency,  than  pen  and  ink  and 
paper  intercept  and  put  at  distance  the 
agency  of  him  who  writes.  Literal  truth 
was  spoken  by  the  artless  child  who  said, 
"  I  have  been  playing  ball  with  God;  I 
threw  up  my  ball,  and  God  threw  it  back 
to  me." 

Accordingly,  the  supernatural  and  the 
natural  are,  in  their  proper  use,  but  des- 
ignations of  cause  and  effect.  The  super- 
natural is  the  divine,  personal,  causative 
force  from  which  the  natural  proceeds, 
and  by  which  it  is  directed  and  upheld. 
The  restoring  of  the  dead  to  life  is  no 
more  supernatural  than  the  blooming  of 
a  flower  or  the  falling  of  a  raindrop.  In 
either  case  the  causation  is  divine.  A 
miracle  is  only  God's  unusual  action,  to 
the  end  that  he  may  the  more  impress 

102 


DOCTRINE   OF   PRAYER 

himself  and  his  truth  upon  the  observer 
and,  by  the  observer's  testimony,  upon 
others.  Such  unusual,  wonder-compel- 
ling action  appears  appropriate  to  times 
comparatively  rude.  At  no  time  is  it 
more  a  violation  of  the  fundamental  plan 
of  nature,  than  a  teacher's  unusual  tone 
of  voice,  in  admonishing  an  inattentive 
pupil,  is  a  violation  of  the  laws  of  articu- 
late utterance.  To-day  God  distinctly 
speaks  through  science.  He  himself  has 
given  modern  science  her  spirit  of  in- 
quiry. His  breath  has  inspired  her  un- 
derstanding. Her  discoveries  are  dis- 
coveries of  his  works  and  ways.  It  is  in 
accordance  with  his  will  that  now  sci- 
ence gives  new  significance  to  the  speech 
which  day  utters,  and  higher  meaning  to 
the  knowledge  which  night  shows. 


103 


THE   TRUE 

Well  may  an  all-wise,  all-loving  and 
immanent  God  covenant  to  answer 
prayer,  no  less  in  the  physical  than  in 
the  spiritual  realm.  As  creator  and  sus- 
tainer  of  both  finite  mind  and  material 
universe;  as  omnipresent  contriver  of 
nature  and  her  laws;  and  as,  from  the 
beginning,  foreseer  of  the  end;  God  is 
clearly  able,  for  those  who  pray  aright, 
to  do  *^  exceeding  abundantly  above  all 
that  we  ask  or  think." 


Certainly  the  teaching  of  the  Bible  is 
emphatic  concerning  the  objective  effi- 
ciency of  prayer.  And  this  teaching  is, 
in  both  theory  and  practice,  radically 
essential.  It  by  no  means  suffices  that 
out  of  requests  to  God,  and  the  assurance 
that  those  requests  are  attentively  heard, 
there  comes  to  the  praying  one  a  sense 

104 


DOCTRINE   OF   PRAYER 

of  filial  relationship  and  a  realization  of 
most  blessed  communion  with  God.  The 
fabric  of  prayer  itself  falls,  the  very 
foundation  disappears,  the  instant  that 
prayer  is  denied  an  objective  power.  In 
the  presence  of  such  a  denial,  prayer's 
promise  becomes  insincere,  and  the  ap- 
pointed privilege  a  dishonor  to  both  God 
and  man.  If  prayer  has  valid  warrant, 
that  warrant  must  include  results  directly 
secured  and  objectively  actual.  Prayer's 
rational  authorization  must  mean  its  real 
prerogative. 


If  it  be  suggested  that  thus  infinite 
power  and  love  are  dependent  on  finite 
and  imperfect  desire,  the  adequate  reply 
has  already  been  given,  in  the  revelation, 
through  the  Lord's  Prayer,  of  the  nature 
of  prayer  itself. 

105 


THE   TRUE 

The  practical  safeguard  is  in  the  dis- 
closed fact  that  no  special  request  is 
even  prayerful,  save  as  it  is  prefaced, 
and  penetrated,  and  perfected,  by  the 
greater,  intenser  desire  for  the  realiza- 
tion of  God's  own  holy  will.  As  has 
been  seen,  the  heavenly  Father  delights 
to  receive  requests  from  his  loving,  obe- 
dient children.  Therefore  he  ensures 
filial  liberty  in  asking,  and  paternal  free- 
dom in  bestowing,  by  providing  that 
every  special  plea  shall  be  ensphered  in 
the  higher,  vaster  wish  for  the  complete 
accomplishing  of  the  divine  ideal. 


Illustrative  of  this  is  our  Lord's  re- 
peated use,  in  connection  with  prayer, 
of  the  words  *  in  my  name.'  To  his  dis- 
ciples our  Lord  declared,  "  And  what- 
soever ye  shall  ask  in  my  name,  that  will 

1 06 


DOCTRINE   OF   PRAYER 

I  do,  that  the  Father  may  be  glorified  in 
the  Son.  If  ye  shall  ask  anything  in  my 
name,  that  will  I  do." 


An  understanding  of  the  words  *  in  my 
name '  involves  the  special  significance 
of  biblical  names.  With  us  names  are, 
for  the  most  part,  mere  designations.  In 
biblical  usage  names  customarily  repre- 
sent not  only  persons  but  also  essential 
characteristics.  Abraham  means  *  The 
father  of  a  multitude.'  Jacob  signifies 
*  Supplanter ' ;  Joshua,  *  A  saviour ' ; 
Jonathan,  *  Jehovah  has  given';  Imman- 
uel,  *  God  with  us ' ;  Jerusalem,  *  City  of 
peace.'  The  names  of  God  are  specially 
significant:  first,  Elohim^  the  general 
idea  of  supreme  Deity;  then,  El  Shad- 
daiy  '  Almighty  God ' ;  later,  Yahwehj 
^  I  am  that  I  am,'  a  name  rendered  by 

107 


THE   TRUE 

the  word  Jehovah.  Thus  the  ancient 
names  of  God  expressed  his  nature — his 
supremacy,  his  power,  his  self -existence. 

As  the  divine  revelation  unfolded,  dis- 
tinctly moral  attributes  were  clustered 
about  God's  name,  that  name  still  repre- 
senting his  divine  personality.  To  Moses 
in  the  mount  God  proclaimed  himself  as 
"  Jehovah,  Jehovah,  a  God  merciful  and 
gracious,  slow  to  anger,  and  abundant  in 
lovingkindness  and  truth;  keeping  lov- 
ingkindness  for  thousands,  forgiving  in- 
iquity and  transgression  and  sin;  and 
that  will  by  no  means  clear  the  guilty.'' 
Thus  the  name  of  God  was  ever  synony- 
mous with  the  nature  of  God ;  so  that  the 
great  sinfulness  of  taking  God's  name  in 
vain  consisted  in  the  underlying  fact  that 
thereby  God  himself  was  mocked  and 
his  very  nature  blasphemed. 

When  the  Psalmist  wrote, 

io8 


DOCTRINE   OF   PRAYER 

"  He  restoreth  my  soul : 
He  guideth  me  in  the  paths  of  right- 
eousness for  his  name's  sake," 

he  affirmed  that  God  was  gracious  for 
his  nature's  sake,  because  he  could  not 
be  untrue  to  himself.  In  the  Bible  and 
in  relation  to  God,  name  signifies  nature. 
"  Holy  and  reverend  is  his  name." 


In  keeping  with  the  Old  Testament 
significance  of  names,  our  Lord  was 
called  Jesus,  *  A  Saviour,'  for  the  angel 
declared,  ^'  It  is  he  that  shall  save  his 
people  from  their  sins."  His  name  also 
was  identified  with  his  nature  and  mis- 
sion. When  our  Lord  affirms,  "  The 
works  that  I  do  in  my  Father's  name, 
these  bear  witness  of  me,"  he  means  that 
he  acts  by  his  Father's  power,  in  har- 
mony with  his  Father's  will,  as  it  were 

109 


THE   TRUE 

in  his  Father's  stead.  When  he  declares, 
"  Where  two  or  three  are  gathered  in 
my  name  (literally  into  my  name),  there 
am  I  in  the  midst  of  them,"  he  means 
that  their  assembling  is  in  his  spirit,  in 
purposed  accord  with  his  desires,  and 
in  participation  in  his  nature.  Similar 
in  meaning  are  the  passages  in  which 
our  Lord  speaks  of  believing  in  (or  into) 
his  name,  of  suffering  for  his  name's 
sake,  and  of  giving  in  his  name  cups  of 
cold  water.  His  teaching  is  that  his  true 
followers  are  sharers  of  his  purposes  and 
feelings,  and  that  in  a  certain  represen- 
tative way  they  stand  in  his  place.  They 
are  branches  of  Christ  the  vine. 


When,  therefore,  our  Lord  promises 
gifts  to  those  who  ask  in  his  name,  he 
implies  that  the  giving  is  to  those  whose 

no 


DOCTRINE   OF   PRAYER 

asking  is  in  his  nature,  those  whose  de- 
sires are  such  as  he  cherishes,  those  who, 
in  their  measure,  embody  his  relation  to 
the  Father.  The  inheritors  of  the  prom- 
ise are  those  in  whom  Christ  lives,  even 
as  St.  Paul  declares,  "  It  is  no  longer  I 
that  live,  but  Christ  liveth  in  me  " ;  or 
as  St.  John  writes,  "  And  this  is  the  bold- 
ness which  we  have  toward  him,  that  if 
we  ask  anything  according  to  his  will, 
he  heareth  us." 


If  it  is  now  suggested  that,  since  the 
special  plea  is  thus  ensphered  in  the 
vaster  desire,  the  prayer-circle  returns 
upon  itself  and  the  circuit  becomes  su- 
perfluous, a  two-fold  answer  is  at  hand. 

On  the  one  side  is  the  truth  that  God 
has  instituted  and  commanded  prayer. 
Prayer  is  integral  in  the  divine  plan. 
As  was  clearly  seen,  to  eliminate  prayer 

III 


THE   TRUE 

would  be  to  change  fundamentally  the 
order  of  the  universe.  He,  then,  who 
believes  in  the  wisdom  and  goodness  of 
God,  must  deem  it  unjustifiable  to  reckon 
as  superfluous  what  God  has  distinctly 
ordained. 

On  the  other  side  is  the  truth  that, 
over  and  above  the  objective  results 
which  prayer  attains,  the  one  who  prays 
is  thereby  brought  into  such  delightful, 
quickening  communion  with  God,  as 
might  scarce  be  gained  in  other  ways. 
Moreover,  it  is  a  sad  mistake  to  think  of 
the  results  of  prayer  in  relation  to  mate- 
rial things,  as  confined  to  the  mere  be- 
stowal of  what  is  requested.  In  effect, 
it  is  one  thing  to  receive  God's  gifts 
with  thoughtlessness,  and  a  very  differ- 
ent thing  to  receive  the  same  gifts  in 
answer  to  prayer.  The  former  receiving 
may  be  perverted  to  spiritual  harm;  the 

112 


DOCTRINE   OF   PRAYER 

latter  receiving  brings  the  suppliant  into 
thankful  devotion  to  the  service  of  God. 
Still  further,  as  prayer  is  profoundly 
ethical,  demanding,  as  its  initial  require- 
ment, that  the  character  of  the  suppliant 
shall  be  centrally  right,  he  who  prays  is 
thus  inspired  to  seek  whatever  a  right 
character  involves  and  produces.  He 
who  pleads  for  the  honoring  of  God's 
name,  the  triumph  of  his  righteous  au- 
thority, the  doing  of  his  perfect  will, 
therein  pleads  for  those  realizations  in 
his  own  heart  and  life.  Prayer,  accord- 
ingly, is  very  far  from  being  superfluous. 


Returning  to  the  fundamental  fact 
that  prayer  has  power  with  God  and  does 
prevail,  it  may  be  truthfully  affirmed, 
not  only  that  all  real  prayers  are  an- 
swered, but  also  that  all  real  prayers  are 

113 


THE   TRUE 

answered  affirmatively;  that  the  answer 
is  not  sometimes  by  refusal,  but  always 
by  assent. 

Nor  does  this  form  of  truthful  affirma- 
tion lack  decisive  practical  utility.  In 
derogation  of  both  the  philosophy  and 
practice  of  prayer,  it  has  been  persist- 
ently alleged  that  the  sheer  variance  in 
prayerful  petitions  is  such  as  to  necessi- 
tate manifold  denials.  It  has  even  been 
declared  that  the  spectacle  of  pleadings 
antagonistic  to  one  another,  mutually 
contradictory,  was  enough  fatally  to  dis- 
credit prayer's  standing  and  use.  But 
real  prayers  present  no  such  antagon- 
isms. Prayer  itself  admits  no  such  con- 
tradictions. 


A  true  prayer  may  include  many  or 
few  special  requests ;  yet  that  which  con- 
stitutes the  prayer,  that  which  makes  the 

114 


DOCTRINE   OF   PRAYER 

supplication  prayerful,  is  a  supreme  de- 
sire for  the  hallowing  of  the  Father's 
name,  the  coming  of  his  kingdom  and 
the  doing  of  his  will.  That  supreme  de- 
sire is  the  prayer — the  prayer  of  prayer. 
Only  by  way  of  familiar  usage,  an  ac- 
commodation of  language,  is  a  special, 
personal  plea  called  ^  the  prayer.'  As 
has  been  shown,  each  special  plea,  in 
order  to  come  within  the  province  of 
prayer,  must  include  itself  in  the  con- 
trolling desire  for  the  fulfilment  of  God's 
all-wise,  all-loving  purpose.  In  mere 
form,  special  pleas  may  be  opposed  to 
each  other,  and  one  or  the  other  special 
plea  may  be  denied.  Such  denial,  how- 
ever, is  in  veritable  accordance  with  the 
suppliant's  dominant  wish.  It  remains, 
accordingly,  that  true  prayers  never  con- 
tradict each  other.  True  prayers  always 
receive  compliant  response. 

115 


THE   TRUE 

Let  prayers  with  reference  to  physical 
issues  furnish  illustration. 


Let  it  be  supposed  that  one  who  dwells 
inland  pleads  for  relief  from  drought. 
He  says,  "  O  thou  who  hast  meted  out  the 
waters  by  measure,  and  hast  made  a  de- 
cree for  the  rain;  who,  in  thy  good  pleas- 
ure, givest  rain  upon  the  earth,  and  send- 
est  waters  upon  the  fields;  our  prayer  is 
unto  thee.  In  thy  great  mercy  permit, 
we  entreat  thee,  the  overhanging  clouds 
to  abide  and  deepen,  and  abundant  rain 
to  fall.  We  are  desolate  and  afflicted. 
The  grass  withereth,  the  flower  fadeth. 
In  vain  the  cattle  search  for  the  water- 
courses, and  creeping  things  are  beside 
themselves  by  reason  of  the  drought. 
The  poor  and  needy  seek  water,  and 
there  is  none;  and  their  tongue  faileth 

ii6 


DOCTRINE    OF   PRAYER 

for  thirst.  The  little  ones  faint  and  die. 
Strong  men  perish,  and  the  wasting  is 
sore  in  the  land.  Therefore,  hear  thou 
the  cry  of  the  afflicted,  and  come  speedily 
to  our  help." 


Meantime,  off  the  adjacent  coast,  a 
tempest-tossed  ship  seeks  her  haven.  The 
winds  have  driven  her  from  her  course. 
The  clouds  hide  both  star  and  sun.  The 
coast  itself  is  dangerous.  Accordingly, 
he  who  is  in  command,  and  on  whom  the 
human  responsibility  rests,  seeks  help 
from  God.  He  says,  "  O  thou  who  layest 
the  beams  of  thy  chambers  in  the  waters; 
who  makest  the  clouds  thy  chariot,  and 
walkest  upon  the  wings  of  the  wind;  in 
compassion  hear  our  prayer.  Our  hope 
is  in  thee.  Dispel,  we  beseech  thee,  the 
gloom  which  shuts  us  in.    If  the  billows 

117 


THE   TRUE 

swallow  us  up ;  if  we  go  down  alive  into 
the  depths ;  they  who  watch  and  wait  will 
mourn,  and  sorrow  will  fill  the  land. 
Into  my  hands  thou  hast  given  these 
many  people.  How  can  I  let  thee  go, 
except  thou  send  swift  deliverance?" 

The  supposition  is,  truly,  that  coast 
and  inland  are  within  the  same  climatic 
bounds;  that,  in  their  adjacence,  what 
comes  to  one  must  naturally  come  to  the 
other. 


Is  it  then  true  that  the  one  prayer,  or 
the  other,  must  be  denied?  Assuredly 
not.  Must  we  say,  "  The  prayer  which 
included  the  plea  for  clouds  and  rain 
was  refused,  if  star  or  sun  shone  forth; 
and  the  prayer  which  embraced  the  plea 
for  star-lit  night  or  radiant  day  was  nega- 
tived, if  the  clouds  held  sway  and  the 

ii8 


DOCTRINE    OF   PRAYER 

rain  fell"?    Nay,  verily.     Both  prayers 
were  affirmatively  answered. 


Consider  anew  the  case  of  him  who 
asked  for  rain.  What,  in  full,  profound, 
authentic  fact,  was  his  supreme  request? 
As  was  previously  seen,  his  very  attitude 
of  prayer  committed  him,  not  only  to  a 
reverent  recognition  of  the  divine  Fa- 
therhood, but  also  to  a  central  desire  for 
the  hallowing  of  God's  name,  the  uni- 
versal coming  of  God's  kingdom,  and  the 
perfect  doing  of  God's  will.  Though  he 
did  not  utter  the  embodying  words,  his 
controlling  wish,  his  thrice-controlling 
choice,  was  precisely  that.  Otherwise, 
there  was  no  true  prayer,  but  only  an 
unwarranted,  because  an  unfilial,  asking. 

Thus  his  prayer,  put  in  terms  of  exact- 
est  truth,  ran  thus : — "  Father  in  heaven, 

119 


THE   TRUE 

I  freely  plead  for  rain.  It  seems  as  if  its 
coming  must  be  for  thy  glory  and  the 
good  of  men.  For  it  my  heart  and  flesh 
cry  out.  But  if  the  greater  interests  of 
another  will  thereby  be  injured;  if  the 
larger  well-being  of  other  regions  will 
be  sacrificed;  if,  to  accomplish  it,  thou 
must  unwisely  change  thy  plan;  if,  on 
the  whole,  it  be  not  best;  then  I  plead 
that  the  clouds  may  vanish,  and  the  rain 
be  withheld.  I  neither  wish,  nor  as  a 
loyal  suppliant  can  wish,  anything  which 
is  at  all  inconsistent  with  thy  love,  the 
realization  of  thy  glory,  the  fulfilment 
of  thy  holy  will.  Thy  will,  and  thine 
alone,  be  done." 

If  the  rain  is  not  sent,  it  is  because  its 
sending  is  not  most  blessed;  and  God, 
therein,  but  takes  the  suppliant  at  his 
word.  In  a  true,  deep,  most  literal  sense, 
God  grants  his  prayer.     To  have  sent 

120 


DOCTRINE    OF   PRAYER 

the  rain  would  have  been  to  deny  his 
prayer. 


Similar,  entirely  similar,  is  the  case  of 
him  whose  plea  was  for  the  cloudless 
sky.  With  him  also,  the  realizing  of 
God's  infinitely  beneficent  glory,  the  do- 
ing of  God's  most  righteous  will,  was  the 
center,  the  soul,  of  his  supplication.  His 
access  to  the  Hearer  of  prayer  was 
gained  on  that  very  condition.  To  him, 
as  thus  coming,  the  golden  scepter  was 
held  forth.  Had  he  not  so  come,  his  act 
would  not  have  been  true  prayer.  Ac- 
cordingly, his  plea  of  pleas  was  granted, 
even  though  the  clouds  prevailed.  His 
prayer  received  compliant  response. 

In  other  words,  there  can  be  no  prayer 
for  rain,  or  for  sunshine,  or  for  any  spe- 
cial result  whatever — and  for  that  alone. 

121 


THE   TRUE 


A  special  plea  is  prayerful,  only  as  it 
allies  itself  with,  includes  itself  in,  the 
larger  plea  for  the  perfect  accomplish- 
ment of  God's  perfect  will. 


The  uninstructed  poet  may  tell  how 

"  Prayer  that  battles  prayer  with  awful  might, 
Eternally  tempestuous  rolls  to  heaven." 

But  true  prayer  knows  no  such  war  nor 
waste.  Each  special  plea  is  borne  to 
God  on  the  wings  of  the  greater  plea 
that  God's  choice  may  be  accomplished, 
as  in  heaven,  so  on  earth. 


If  the  inquiry  still  recurs.  Why  then 
should  special  and  subordinate  pleas  be 
made?  the  recurring  answer  is  still  in 
place :— Because  God  has  so  permitted 

122 


DOCTRINE    OF   PRAYER 

and  enjoined.  And  along  with  that 
stands  the  impressive  suggestion,  "  Who 
knoweth  whether  thou  art  not  come  to 
the  kingdom  for  such  a  time  as  this?" 
It  were  the  pity  of  pities  if,  in  the  prayer- 
including  plan  of  God,  special  blessings 
must  be  withheld  for  the  reason  that  no 
one  rightly  asked  for  their  bestowal. 


Let  two  further  and  typical  examples 
confirm  the  truth  that  all  real  prayers 
receive  compliant  response.  Let  one  ex- 
ample be  that  of  prayer  for  the  conver- 
sion of  a  friend. 

And  here  it  is  to  be  borne  in  mind  that, 
in  such  a  request,  God  is  asked  to  act  with 
reference  to  a  soul  as  sovereignly  free  as 
is  the  soul  who  prays;  a  soul  whose  free- 
dom of  choice  God  himself  has  bestowed, 
and  reverently  maintained. 

123 


THE   TRUE 

Suppose,  accordingly,  that  the  soul 
prayed  for,  so  confirms  himself  in  hard- 
ness of  heart,  so  sets  himself  against  the 
persuading  Spirit,  that  God's  wisdom 
cannot  sanction  the  breaking  down  of  the 
resistance;  that  even  God's  love  cannot 
find  a  rightful  way  to  the  overcoming  of 
the  cherished  opposition:  and  that  thus 
the  soul  remains  unsaved.  Is  there  a 
denial  of  the  prayer? 

The  prayer  ran  thus: — "Father  of 
Spirits,  Restorer  of  the  wandering.  Re- 
deemer of  the  lost,  Oh  save  my  friend. 
Turn  him  from  error's  ways.  Cause  him 
to  know  and  love  thy  truth.  By  the 
Spirit's  quickening,  let  his  better  nature 
triumph.  Let  his  repentance  make  pos- 
sible his  forgiveness,  and  his  grateful  de- 
votion admit  him  to  thy  kingdom.  The 
years  fly  swiftly.    Character  grows  fixed. 

Death  lies  in  wait.     The  judgment  has 

124 


DOCTRINE   OF    PRAYER 

already  begun.  Eternity  holds  endless, 
changeless  award.  In  mercy,  thereforCj 
hasten  thy  rescue. 

"  But  if  thou  callest,  and  he  will  not 
answer;  if  thou  invitest,  and  he  still  re- 
fuses ;  if  thine  utmost  rightful  entreaty  is 
set  at  naught;  if,  at  last,  thou  must  lift 
the  pitying  lament.  Ye  will  not  come  to 
me,  that  ye  might  have  life ;  my  soul,  even 
in  its  anguish,  must  own  that  the  judg- 
ments of  the  Lord  are  true  and  righteous 
altogether.  Thy  kingdom  come.  Thy 
will  be  done.'' 


Though  the  soul  prayed  for  refused  to 
be  saved,  the  prayer  was  not  denied.  In 
the  prayer,  personal  and  intense  affection 
for  the  friend  was  joined  with  adoring 
love  toward  God;  and  the  adoring  love 
included  and  transfigured  the  personal 

125 


THE   TRUE 

affection.  The  consciousness  of  the  Fa- 
ther's immeasurable  love,  the  Saviour's 
boundless  compassion,  the  Spirit's  fath- 
omless pity,  wrought  to  the  strengthen- 
ing, the  exalting  of  the  human  affection ; 
yet  that  higher  consciousness  encom- 
passed the  human  affection,  and  was  it- 
self supreme.  That  God's  all-perfect 
will  might  be  fulfilled  in  the  saving 
of  an  immortal  soul,  was  the  rightly 
earnest  entreaty.  Though  the  friend's 
opposing  choice  fatally  intervened,  the 
suppliant's  supreme  desire  for  the  real- 
ization of  God's  righteous  glory  re- 
mained unchanged. 

Had  the  conversion  been  wrought,  un- 
der the  existing  conditions,  that  divine 
perfection  which  is  the  hope  of  all  souls 
would  have  suffered  irreparable  loss. 
The  result  was,  on  God's  part,  in  accord 
with   the   primal   wish,    the   controlling 

126 


DOCTRINE    OF   PRAYER 

plea,  of  the  intercessor.    His  prayer  was 
not  denied. 


As  the  other  typical  example  of  the 
truth  that  no  real  prayer  is  answered  by 
denial,  take  prayer  for  the  Holy  Spirit, 
— for  his  comforting,  sanctifying  pres- 
ence in  the  heart  and  life  of  the  suppliant 
himself. 

For  such  prayer  there  is  the  warrant 
of  the  words,  "  If  ye,  then,  being  evil, 
know  how  to  give  good  gifts  unto  your 
children,  how  much  more  shall  your 
heavenly  Father  give  the  Holy  Spirit  to 
them  that  ask  him."  There  should  be 
no  doubt  that  real  prayer  for  the  Holy 
Spirit's  guidance  is  always  affirmatively 
answered. 


Yet    it    is    not    infrequently    implied 

127 


THE   TRUE 

that  prayers  for  the  Spirit's  presence 
do  not  always  gain  compliant  response. 
Such  implication,  when  contrasted  not 
only  with  the  matter-of-fact,  unqualified, 
word  of  Scripture,  but  also  with  the 
plain  sense  and  logic  of  the  case,  indi- 
cates a  radical  misunderstanding  of  both 
the  nature  of  prayer  and  the  response 
which  prayer  receives. 


Let  us  consider  the  petitions  of  a  so- 
called  prayer  for  the  Holy  Spirit, — such 
a  prayer  as  is  thought  to  be  sometimes 
denied. 

The  suppliant  says,  "  Our  Father  who 
art  in  heaven,  thou  who  givest  freely  and 
dost  not  upbraid,  we  acknowledge  that 
we  are  unworthy  of  thy  manifold  favors. 
We  pray  thee  to  look  in  mercy  upon  our 
low  estate.     We  hear  of  the  outpouring 

128 


DOCTRINE   OF   PRAYER 

of  the  Spirit  in  many  places,  in  many 
lands.  Upon  us  also  send  reviving  show- 
ers. We  crave  the  fruit  of  the  Spirit, — 
love,  joy,  peace,  long-suffering,  kindness, 
goodness,  faithfulness,  meekness,  self- 
control.  We  long  for  that  experience  in 
which  the  Spirit  himself  beareth  witness 
with  our  spirit,  that  we  are  the  children 
of  God.    Thy  will  be  done." 

Yet  the  suppliant  goes  from  his  closet, 
or  from  the  meeting  for  prayer,  with  the 
half-complacent  feeling  that  his  dutiful 
request  has  been  refused. 


The  trouble  was,  that  he  did  not  pray; 
or,  if  he  prayed  at  all,  his  prayer  was 
too  nearly  insincere  to  admit  of  large 
response. 

He  spoke  entreatingly  of  what  in- 
volved,   as   its   first   condition,    his   own 

129 


THE   TRUE 

honestly  purposed  consecration.  He  in- 
voked an  assistance  which  he  knew  could 
only  be  given,  as  he  himself  was  in  ear- 
nest cooperation.  He  spoke  fondly  of 
results  which  he  well  understood  to  be 
impossible,  save  as  his  own  wish  and  will 
and  effort  were  thoroughly  enlisted.  Yet 
he  had  no  such  purpose.  He  knew  him- 
self to  be  a  stranger  to  such  striving. 
Abstractly,  imaginatively,  he  may  have 
desired  that  for  which  he  asked;  but 
practically  he  did  not  greatly  mind. 


His  altogether  honest  statement  might 
have  been  this : — "  O  thou  who  hearest 
prayer,  I  have  asked,  in  words,  for  the 
Spirit's  inspiring,  sanctifying  presence. 
Yet  I  know  that  the  Spirit  cannot  be 
given  in  fulness  to  those  whose  present 
controlling   choice    is    not   pure,   whose 

130 


DOCTRINE   OF   PRAYER 

feeling  toward  an  unspiritual  past  is  not 
deeply  contrite,  and  whose  resolve  for  the 
future  is  not  one  of  true  amendment.  In 
reality,  therefore,  I  am  asking  that  thou 
wilt  not  give  me  the  Spirit  in  most 
blessed  degree.  I  myself  gainsay  my 
pleading  words.  In  the  light  of  thine 
omniscience,  my  real  request  is  seen  to 
be  for  the  withholding  of  the  Spirit's 
abundant  power." 

Verily,  that  suppliant's  plea  has  not 
been  denied.  Let  him,  of  all  men,  re- 
frain from  suggesting  that  prayer's  as- 
senting responses  are  with  exceptions. 
Indeed,  he  may  count  himself  compas- 
sionated of  God,  if  his  false-heartedness 
has  not  driven  the  Spirit  far  away,  and 
wrought  to  his  own  confirmation  in  spir- 
itual unconcern. 

Real  prayer  for  the  Holy  Spirit  al- 
ways gains  affirmative  answer,  even  as  all 

131 


THE   TRUE 

real  prayer  receives  compliant  response 
to  its  central,  controlling  desire. 


Here  let  it  be  realized  how  the  truth 
concerning  the  answering  of  prayer 
clarifies  and  intensifies  our  apprehen- 
sion of  the  importance  of  character. 

Since  God  is  pleased  to  give  compliant 
response  to  all  real  prayer;  and  since 
there  can  be  no  real  prayer,  save  as  he 
who  intercedes  is  essentially  at  one  with 
God  in  heart  and  life;  character  is  there- 
by the  more  clearly  invested  with  its 
true,  transcendent  importance.  It  ap- 
pears that  what  the  soul  is  in  its  cher- 
ished thoughts  and  controlling  volitions, 
decides  not  only  its  acceptance  with  God, 
but  also  its  competence  for  gaining  the 
blessings  which  await  prayerful  request. 

No  man  has  a  right  to  disqualify  him- 

132 


DOCTRINE    OF   PRAYER 

self  for  successful  prayer.  He  is  answer- 
able for  the  resultant  loss  to  his  own  soul. 
He  is  also  answerable  for  holy  interests 
beyond  his  merely  personal  realm.  As 
touching  prayer,  none  of  us  liveth  to 
himself,  and  none  dieth  to  himself.  He 
who  goes  away  unsaved  at  last,  goes  away 
bearing  the  crushing  weight  of  the  good 
for  himself  and  others  of  which  his 
prayerlessness  has  made  forfeit. 


Accordingly,  since  essentially  right 
character  is  the  condition  of  prayer; 
since,  doubtless,  God  could  not  be  infi- 
nitely wise  and  loving,  and  rest  prayer^s 
prerogative  on  any  other  condition;  it  is 
needful  that  prayer  should  be  clearly 
apprehended  in  its  judicial  relation. 
Certain  is  it  that  prayer — privilege  and 
benediction   though   it   be — ^judges   him 

133 


THE   TRUE 

who  essays  its  use.  Therein  it  is  "  living 
and  active,  sharper  than  any  two-edged 
sword,  and  piercing  even  to  the  dividing 
of  soul  and  spirit,  of  both  joints  and 
marrow."  It  is  "  quick  to  discern  the 
thoughts  and  intents  of  the  heart."  No 
soul  can  truly  pray,  unless  he  loves  God, 
and  undertakes  God's  service. 

As  has  been  perceived,  the  love  may 
be  that  which  accompanies  childhood's 
slender  knowledge,  or  the  wayfarer's  im- 
perfect wisdom,  or  even  the  pagan's  con- 
scientious superstition.  The  service  may 
be  that  of  the  little  ones  who  play  in  the 
streets  of  the  city  of  vision,  or  of  believers 
new  to  the  kingdom's  work  and  worship, 
or  of  those  whose  only  offerings  are  the 
sacrifices  of  a  broken  and  a  contrite 
heart.  Still,  the  love  must  be  there,  and 
the  spirit  of  service  be  truly  present,  or 
the  petition  is  not  true  prayer. 

134 


DOCTRINE   OF   PRAYER 

Prayer  goes  hand  in  hand  with  awa- 
kening repentance,  and  with  dawning 
faith.  It  interprets  the  longing  of  those 
who  seek  God,  if  haply  they  may  find 
him.  "  Behold  he  prayeth,"  may  be  an- 
nouncement of  the  very  beginning  of 
Christian  discipleship.  Yet  the  penitent 
trust,  the  spiritual  out-reaching,  must 
inform  the  plea,  or  that  plea  is  not  truly 
prayerful. 


What  an  incalculable  gain  to  prayer 
and  prayer's  results,  were  this  truth 
everywhere  accepted  and  altogether  real- 
ized! 

The  privileges  of  prayer  are  too  mani- 
festly precious  to  be  readily  given  up; 
and  when  it  was  realized  that  prayer  was 
for  those  only  who  could  sincerely  adopt 
the  petitions  enjoined  by  the  Master, 
then,  surely,  there  would  be  an  increase 

135 


THE   TRUE 

of  holy  purpose  and  of  upright  life. 
Were  it  comprehended  that  all  other  de- 
sires, in  order  to  be  regarded  as  within 
prayer's  scope,  must  be  infused  with  a 
supreme  desire  for  the  doing  of  God's 
will,  and  be  accompanied  by  the  sup- 
pliant's readiness  to  be  treated  in  accord- 
ance with  his  treatment  of  others,  there 
would  ensue  an  earnest  purifying  of 
thought  and  word  and  deed. 


The  decisiveness  of  the  relation  of 
character  to  prayer  is  shown  in  the  bib- 
lical requirement  that  prayer  shall  be 
unceasing.  St.  Luke  writes,  "  And  he 
spake  a  parable  unto  them  to  the  end 
that  they  ought  always  to  pray  and  not 
to  faint."  The  historian  of  Acts  writes, 
"  These  all,  with  one  accord,  continued 
steadfastly  in  prayer."     Portraying  es- 

136 


DOCTRINE   OF   PRAYER 

sential  features  of  the  Christian  life,  St. 
Paul  writes  to  the  disciples  in  Rome, 
"  In  diligence,  not  slothful ;  fervent  in 
spirit;  serving  the  Lord;  rejoicing  in 
hope;  patient  in  tribulation";  and  then 
adds,  as  in  due  sequence,  "  continuing 
steadfastly  in  prayer."  In  his  message 
to  the  Colossians,  having  spoken  of  their 
spiritual  resurrection  with  Christ,  and 
having  said,  "  Whatsoever  ye  do,  work 
heartily,  as  unto  the  Lord,"  he  proceeds, 
"  Continue  steadfastly  in  prayer,  watch- 
ing therein  with  thanksgiving." 


And  this  requirement  but  reflects  the 
fact  that  prayerfulness  is  part  of  the 
true  suppliant's  character,  thus  sharing 
in  character's  permanence.  Renewed 
character  is  the  attitude  and  conduct  of  a 
penitent  child  toward  a  forgiving  father, 

137 


THE   TRUE 

of  a  repentant  subject  toward  a  righteous, 
compassionate  ruler.  But  prayer  is  the 
natural,  inevitable  expression  of  that 
same  fundamental  relation.  Therefore 
true  prayerfulness  is  more  than  a  char- 
acteristic; it  is  character  itself.  Prayer 
is  a  state,  as  character  is  a  state.  Cease- 
less prayer,  embodying  continuous  char- 
acter, is  a  rational  necessity.  He  who 
thinks  that  he  can  pray  at  special  times, 
without  in  some  way  praying  ceaselessly, 
imperils  his  acceptance  at  mercy's  seat. 
Unless,  all  the  while,  the  underlying 
thought,  the  controlling  purpose,  the  su- 
preme effort,  has  been  for  the  hallowing 
of  God's  name,  the  confirming  of  his 
dominion,  the  fulfilling  of  his  desire, 
how  can  an  occasional  plea  for  the  ac- 
complishment of  those  ends  be  deemed 
sincere? 


138 


DOCTRINE   OF   PRAYER 

It  is  well  that  the  true  doctrine  of 
prayer  is  like  a  refiner's  fire,  and  like 
fuller's  soap ;  that  it  sits  as  a  refiner  and 
purifier  of  silver,  to  purify  the  sons  of 
supplication,  so  that  they  may  offer  unto 
Jehovah  offerings  in  righteousness.  It  is 
practically  blessed  that  the  dearest  of 
favors,  the  tenderest  of  permissions, 
should  be  discerned  as  like  the  divine 
Giver,  "  whose  fan  is  in  his  hand,  and 
he  will  thoroughly  cleanse  his  threshing- 
floor;  and  he  will  gather  his  wheat  into 
the  garner;  but  the  chaff  he  will  burn  up 
with  unquenchable  fire." 


Moreover,  prayer's  true  analysis  and 
synthesis,  as  thus  made  in  the  light  of  the 
teaching  of  our  Lord,  gives  the  only 
adequate  answer  to  those  who  suggest  a 
'^test"  of  prayer, — a  test  analogous  to 

139 


THE   TRUE 

that  wherewith  science  tries  her  conclu- 
sions in  laboratory  or  field. 

It  has  been  said,  in  substance,  "  If 
prayer  avails  in  relation  to  things  other 
than  purely  spiritual,  let  Christians 
unitedly  ask,  for  example,  that  cloudless 
skies  shall  give  abundant  showers,  or  that 
winds  shall  blow  when  only  uniform 
temperature  pervades  the  air."  It  has 
been  added,  "  If  the  prayed-for  result 
ensues,  we  will  own  that  prayer's  domain 
is  universal,  and  that  it  is  a  force  or- 
dained of  God." 

It  may  well  be  that  such  "  prayer- 
gauges  "  have  been  proposed  in  honesty 
of  thought  and  purpose.  It  is  not  im- 
probable that  the  suggestion  has  reflected 
the  intentional  fair-mindedness  of  its  au- 
thors. With  them  also,  out  of  the  abun- 
dance of  the  heart,  the  mouth  has  spoken. 


140 


DOCTRINE    OF   PRAYER 

What  misapprehension  of  prayer's 
very  nature!  Evidently  it  was  thought 
that  prayer  could  be  simple  asking;  that 
it  was,  or  might  be,  merely  an  appeal  to 
power;  and  that,  unless  prayer  for  phys- 
ical results  submitted  itself  to  physical 
tests,  and  therein  came  ofip  triumphant, 
the  current  theory  concerning  prayer  was 
theory  only. 

"  As  imagination  bodies  forth 

The  forms  of  things  unknown,  the  poet's 
pen 

Turns  them  to  shapes,  and  gives  to  airy 

nothing 

A  local  habitation  and  a  name." 


But,  as  has  been  shown,  prayer  cannot 
be  simple  asking,  nor  a  mere  appeal  to 
power.  As  has  been  discerned,  the  true 
doctrine  of  prayer,  the  biblical  and  ra- 

141 


THE   TRUE 

tional  doctrine,  rejects  that  conception. 
It  not  only  gives  it  no  countenance,  it 
cordially  denies  it.  It  expels  it  with  in- 
tellectual and  moral  scorn. 

The  true  doctrine  afErms  that  prayer 
is  essentially  holy,  earnest  desire  directed 
trustfully,  adoringly,  to  God.  By  the 
informing  example  of  the  Lord's  Prayer, 
it  appears  that  the  vital  condition  of  any 
prayerful  request  is  a  precedent,  central, 
supreme  desire  that  God's  all-worthy 
name  shall  be  hallowed,  his  kingdom 
established,  his  holy  will  everywhere 
obeyed.  There  can  be  no  real  prayer 
which  is  not,  in  spirit  and  in  effect,  thus 
composed. 


Suppose  that  in  deference  to  the  sug- 
gestion of  a  "  test "  of  prayer  for  physi- 
cal results,  Christians  should  assemble  to 
pray  for  rain  from  out  a  clear  sky,  or 

142 


DOCTRINE    OF   PRAYER 

for  rushing  wind  while  the  normal  con- 
ditions of  wind  are  absent. 

If  they  really  pray,  they  must,  in  effect, 
sincerely  say,  "  Our  Father  who  art  in 
heaven,  hallowed  be  thy  name.  Thy 
kingdom  come.  Thy  will  be  done,  as  in 
heaven,  so  on  earth.  If,  in  thy  perfect 
wisdom  and  love,  thou  dost  deem  it  best 
to  send  rain  from  cloudless  skies,  or  wind 
from  air  unmoved  by  heat  and  cold,  in 
order  that  thus,  to  those  who  require  a 
*^  sign,"  may  be  given  the  proof  which 
they  think  will  be  convincing,  then  we 
plead  that  thou  wilt  send  the  rain  and 
cause  the  wind  to  blow.  Our  desire  is 
that  to  all  minds  and  hearts  thy  gracious 
ways  may  be  savingly  known.  But  if 
the  required  results  are  not  in  further- 
ance of  the  highest  good  of  all  thy  uni- 
verse, we  pray  that  they  be  not  wrought. 
Thy  will  be  done." 

143 


THE   TRUE 

Let  it  still  be  remembered  that  true 
prayer  of  essentially  other  sort  than  that 
is  impossible ;  that  the  divinely  imparted 
and  divinely  revealed  nature  of  prayer 
forbids  aught  else. 


In  view  of  that  simple  truth,  is  it  con- 
ceivable that  minds  at  all  acquainted 
with  the  nature  of  the  issue,  could  pro- 
pose such  a  "prayer-gauge"?  Were  it 
reasonable,  under  such  conditions,  to  ex- 
pect that  prayer  should  be  answered  by 
rains  descending  and  winds  blowing? 


Prayer  is,  in  itself,  incapable  of  sub- 
mission to  peremptory  tests.  It  comes 
to  its  place  in  the  relations  of  cause 
and  effect,  only  through  an  adoring  ap- 
peal   to    the    divine   wisdom    and    love. 

Whether  or  not  it  will  gain  the  physical 

144 


DOCTRINE   OF   PRAYER 

results  for  which  it  incidentally,  subordi- 
nately  pleads,  can  be  determined  only 
when  the  Answerer  of  prayer  has  taken 
all  things  into  account,  and  decided  what 
the  highest  well-being  of  his  universe 
requires. 

The  only  available  "test"  of  prayer 
is  the  authentic  history  of  those  who, 
through  the  ages,  have  prayed,  and  the 
experience  of  those  who  now  offer  peti- 
tions in  harmony  with  the  Master's  teach- 
ing. If  one  would  put  prayer  to  the 
proof,  let  him  turn  to  God  in  a  penitent, 
worshipful  trust  which  carries  with  it 
a  supremely  purposed  consecration  of 
heart  and  life.  Let  him,  with  God's 
proffered  help,  fix  his  highest  and 
permanent  desire  on  the  hallowing  of 
God's  name,  the  universal  triumph  of 
God's  kingdom,  and  the  perfect  realiza- 

145 


THE   TRUE 

tion  of  God's  holy  will.  So  prepared, 
let  him  come  to  God,  confident  that  it  is 
his  privilege  and  duty  alike  to  include 
in  his  requests  all  things  which  appear 
to  be  needful,  in  either  his  own  life  or 
the  life  of  his  fellowmen.  Let  him  not 
be  found  wanting  in  pleas  inclusive  of 
the  whole  range  of  spiritual  and  tem- 
poral good,  lest,  in  the  divine  plan  of 
prayer,  blessings  should  be  withheld,  be- 
cause he  omitted  the  request. 

And  since  the  finite  mind  cannot  com- 
pass the  manifoldness  of  good,  let  him 
make  his  whole  conscious  life  a  prayer, 
his  whole  responsible  being  an  invoca- 
tion. Then  will  he  realize  the  subjective 
and  objective  blessedness  of  prayer,  and 
be  able  to  testify  aright  concerning  the 
faithfulness  of  a  prayer-hearing  God. 


146 


DOCTRINE    OF   PRAYER 

Much  is  heard,  and  rightly,  concern- 
ing faith  as  a  condition  of  prevailing 
prayer;  and  the  requisite  faith  is  fre- 
quently represented  as  specially  related 
to  specific  requests.  That  faith  is  often 
set  forth  as  a  confident  belief  that  the 
particular  thing  asked  for  will  be  be- 
stowed. 

Undoubtedly,  a  pre-condition  of  real 
prayer  is  the  full  conviction  that  there 
is  One  who  hears  petitions,  and  who 
demonstrates  his  approval  of  their 
prayerful  presentation.  No  wonder  that 
the  Scripture  reads,  "  And  without  faith 
it  is  impossible  to  be  well-pleasing  unto 
him;  for  he  that  cometh  to  God  must 
believe  that  he  is,  and  that  he  is  a  re- 
warder  of  them  that  seek  after  him." 

Furthermore,  it  is  beyond  doubt  that 
acceptance  with  God,  whether  with  ref- 
erence to  prayer  or  to  any  other  right 

147 


THE   TRUE 

relationship,  presupposes  such  penitent 
commitment  of  soul,  such  trustfully  pur- 
posed consecration,  as  issues  in  a  life  of 
faithful  endeavor.  It  is  character — char- 
acter inspired  from  above  and  strength- 
ened by  grace  divine,  yet  none  the  less 
personal  and  individual  —  which  has 
power  with  God.  The  decisive  word  is, 
^'  The  supplication  of  a  righteous  man 
availeth  much  in  its  working." 


But  contrariwise,  and  by  those  very 
tokens,  it  appears  that  the  suppliant  who 
brings  to  God  his  special  requests,  is 
not  judged  by  the  degree  of  his  confi- 
dence concerning  the  granting  of  those 
special  requests.  Complete  confidence 
respecting  a  particular  result  is  practi- 
cally impossible,  save  as  such  confidence 
may  be  given  of  God. 

148 


DOCTRINE    OF   PRAYER 

In  prayer,  the  appeal  is  to  one  who 
is  infinitely  wise  and  loving,  and  who 
guards  perfectly  the  interests  of  his  uni- 
versal realm.  Freedom  in  the  presenta- 
tion of  specific  pleas  rests  primarily  on 
the  divine  perfection.  Specific  pleas 
may  be  freely  made,  for  the  very  reason 
that  he  who  hears  is  all-wise  to  decide. 
Naturally,  the  mind  of  one  who  prays 
for  specific  results  is  in  an  undetermined 
expectancy. 


Therefore  neither  intellectually  nor 
morally  is  the  suppliant  bound  to  per- 
suade himself  of  the  certainty  of  the  de- 
sired result.  He  knows  that  God  hears 
his  petition;  that  God  gives  to  it  a  heed 
which  could  not  be  more  graciously  hon- 
oring, though  that  petition  were  the  only 

one  ever  presented.     The  praying  one 

149 


THE   TRUE 

knows  that  the  decision  will  be  in  accord- 
ance with  his  own  major  plea, — "  Thy 
will  be  done,  as  in  heaven,  so  on  earth." 
Of  himself,  that  is  all  he  knows.  Even 
our  Saviour,  in  the  humanity  of  his  an- 
guish, could  but  cry,  "  Father,  if  thou  be 
willing,  remove  this  cup  from  me :  never- 
theless, not  my  will,  but  thine,  be  done." 


What,  then,  is  the  true  explanation 
of  the  statements : — *'  And  he  saith  unto 
them,  Because  of  your  little  faith:  for 
verily  I  say  unto  you.  If  ye  have  faith 
as  a  grain  of  mustard  seed,  ye  shall  say 
unto  this  mountain.  Remove  hence  to 
yonder  place;  and  it  shall  remove;  and 
nothing  shall  be  impossible  unto  you." 

"  And  Jesus  answered  and  said  unto 
them.  Verily  I  say  unto  you.  If  ye  have 
faith,  and  doubt  not,  ye  shall  not  only  do 

150 


DOCTRINE    OF   PRAYER 

what  is  done  to  the  fig  tree,  but  even  if 
ye  shall  say  unto  this  mountain,  Be  thou 
taken  up  and  cast  into  the  sea,  it  shall  be 
done.  And  all  things  whatsoever  ye 
shall  ask  in  prayer,  believing,  ye  shall 
receive." 

"  Verily  I  say  unto  you,  Whosoever 
shall  say  unto  this  mountain.  Be  thou 
taken  up  and  cast  into  the  sea;  and  shall 
not  doubt  in  his  heart,  but  shall  believe 
that  what  he  saith  cometh  to  pass;  he 
shall  have  it.  Therefore  I  say  unto  you. 
All  things  whatsoever  ye  pray  and  ask 
for,  believe  that  ye  receive  them,  and  ye 
shall  have  them." 


God's  word  is  its  own  interpreter. 
Light  comes  by  comparing  Scripture 
with  Scripture. 

For  example,  our  ever  blessed  Lord 
declared,  "  If  thy  right  eye  causeth  thee 

151 


THE   TRUE 

to  Stumble,  pluck  it  out  and  cast  it  from 
thee.  And  if  thy  right  hand  causeth  thee 
to  stumble,  cut  it  off  and  cast  it  from 
thee."  There  have  been  believers  v^ho 
thought  that  those  words  were  to  be  taken 
literally;  but  intelligent,  reverent  Chris- 
tian judgment  has  strictly  forbidden  self- 
mutilation. 

Our  Lord  said,  "  But  I  say  unto  you, 
Swear  not  at  all.  But  let  your  speech  be, 
Yea,  yea;  Nay,  nay:  and  whatsoever  is 
more  than  these  is  of  the  evil  one."  Yet 
our  Lord's  ^^  Verily,  verily  "  exceeded  the 
simple  "  Yea."  Of  God  himself  it  is  writ- 
ten, "  For  when  God  made  promise  to 
Abraham,  since  he  could  swear  by  none 
greater,  he  sware  by  himself."  St.  Paul 
writes,  "  But  I  call  God  for  a  witness 
upon  my  soul."  Again,  "  I  protest  by 
that  glorying  in  you,  brethren,  which  I 
have  in  Christ  Jesus  our  Lord."     The 

152 


DOCTRINE    OF   PRAYER 

word  of  Revelation  is,  "  And  the  angel 
that  I  saw  standing  upon  the  sea  and 
upon  the  earth,  lifted  up  his  right  hand 
to  heaven,  and  sw^are  by  him  that  liveth 
for  ever  and  ever." 

Our  Lord  gave  the  injunction: — "  But 
I  say  unto  you,  Resist  not  him  that  is 
evil:  but  whosoever  smiteth  thee  on  thy 
right  cheek,  turn  to  him  the  other  also." 
Yet  when,  later,  in  the  high  priest's 
palace,  and  for  alleged  disrespect  to  a 
superior,  an  officer  struck  Jesus,  he  an- 
swered, in  swift  and  indignant  remon- 
strance, "  If  I  have  spoken  evil,  bear 
witness  of  the  evil;  but  if  well,  why 
smitest  thou  me?  " 

His  further  injunction  was,  "  Give  to 
him  that  asketh  thee,  and  from  him  that 
would  borrow  of  thee,  turn  thou  not 
away."  But  the  united  voice  of  those 
who  are  the  wisest  Christian  friends  of 

153 


THE   TRUE 

the  poor,  forbids  us,  at  our  peril,  to  be- 
stow gifts  in  charity,  except  as  we  safe- 
guard ourselves  against  imposture,  and 
promote  the  self-respect  and  self-helpful- 
ness of  each  recipient. 

Our  Lord  averred,  "  Think  not  that  I 
came  to  send  peace  on  the  earth:  I  came 
not  to  send  peace,  but  a  sword."  And 
again  his  word  was,  "  Think  ye  that  I 
am  come  to  give  peace  in  the  earth?  I 
tell  you,  Nay;  but  rather  division."  Yet 
he  was  the  Prince  of  Peace.  His  advent 
was  hailed  by  the  angelic  song,  "  Glory 
to  God  in  the  highest,  and  on  earth  peace 
among  men  in  whom  he  is  well  pleased." 
Wherever  his  gospel  prevails,  hatreds 
and  divisions  and  wars  give  way  to  love 
and  good-will. 

Our  Lord  affirmed,  "  It  is  easier  for 
a  camel  to  go  through  a  needle's  eye, 
than  for  a  rich  man  to  enter  into  the 

154 


DOCTRINE   OF   PRAYER 

kingdom  of  God."  But  sanctified  reason 
perceives  that  the  real  difficulty  is  not 
that  a  man  is  rich, — every  man  is  rich  as 
compared  with  him  who  has  greatly  less 
— but  that  he  is  selfishly  worldly:  as  else- 
where our  Lord  himself  explained: — 
*^  Children,  how  hard  is  it  for  them  that 
trust  in  riches  to  enter  into  the  kingdom 
of  God." 

^'  Then  spake  Jesus  to  the  multitudes 
and  to  his  disciples  saying.  The  scribes 
and  the  Pharisees  sit  on  Moses'  seat:  all 
things  therefore  whatsoever  they  bid  you, 
these  do  and  observe."  Yet  again  and 
again  he  sanctioned  the  breaking  of  rab- 
binical law,  and  set  at  naught  Mosaic 
requirements  which  related  to  external 
acts. 

Our  Lord  gave  direction: — "When 
thou  makest  a  dinner  or  a  supper,  call 
not  thy  friends,  nor  thy  brethren,  nor  thy 

155 


THE   TRUE 

kinsmen,  nor  rich  neighbors;  lest  haply 
they  also  bid  thee  again,  and  a  recom- 
pense be  made  thee.  But  when  thou 
makest  a  feast,  bid  the  poor,  the  maimed, 
the  lame,  the  blind:  and  thou  shalt  be 
blessed.'^  None  the  less,  he  honored  with 
his  presence  and  participation  the  mar- 
riage supper  at  Cana;  and  all  Christen- 
dom, from  that  day  to  this,  has  rejoiced 
in  festive  gatherings  sacred  to  the  family, 
or  commemorative  of  cherished  friend- 
ships. 

Our  Lord  declared,  "  If  any  man 
Cometh  unto  me,  and  hateth  not  his  own 
father,  and  mother,  and  wife,  and  chil- 
dren, and  brethren,  and  sisters,  yea,  and 
his  own  life  also,  he  cannot  be  my  dis- 
ciple." Yet  Christianity  has  greatly 
deepened  natural  affection,  and  the  per- 
sonal acceptance  of  Christ  has  set  family 
kinships  in  rarest  exaltation. 

156 


DOCTRINE    OF   PRAYER 

Just  before  his  entrance  into  the  gar- 
den of  Gethsemane,  our  Lord  gave  in- 
struction to  his  followers : — "  But  now 
he  that  hath  a  purse,  let  him  take  it,  and 
likewise  a  wallet;  and  he  that  hath  none, 
let  him  sell  his  cloak  and  buy  a  sword." 
Yet  in  the  garden  he  said  to  Peter,  "  Put 
up  again  thy  sword  into  its  place:  for  all 
they  that  take  the  sword  shall  perish  with 
the  sword." 


The  cumulative  and  culminant  infer- 
ence from  these  and  similar  utterances 
of  our  Lord  is  unmistakably  clear. 

He  who  spoke  such  words  was  Lord 
not  only  of  the  sabbath,  but  also  of  lan- 
guage and  of  thought.  He  knew  what 
was  in  man;  and  his  confident  appeal 
was  to  the  rational  sense  of  his  hearers. 
He  disdained  the  fear  of  being  misunder- 

157 


THE   TRUE 

stood.  It  was  his  mission  to  teach  truth 
effectively;  to  set  men  thinking;  to  oblige 
them  to  turn  from  the  letter  to  the  spirit. 
To  this  endj  he  taught  with  divine  free- 
dom. He  aroused  his  hearers  by  over- 
passing formal  bounds.  He  impressed 
them  by  utterances  impossible  of  verbal 
acceptance.  He  forced  men  to  seek  the 
explanation  which  should  vindicate  both 
himself  and  his  doctrine.  He  made  lit- 
eral over-statement  serve  essential  fact. 
He  exercised  the  holy  liberty  of  prophet 
and  king.  And  when  his  startling  fig- 
ures of  speech  are  set  in  fair  relation  to 
his  general  and  evidently  matter-of-fact 
instruction,  the  emphasized  truth,  taking 
on  due  proportion,  so  gleams  and  glows 
that  thenceforth  it  can  neither  be  over- 
looked nor  misunderstood. 


158 


DOCTRINE   OF   PRAYER 

Plainly  akin  to  the  examples  cited  in 
comparison  are  the  statements  of  our 
Lord  respecting  answers  to  prayer.  By 
the  witness  of  Scripture  and  reason  alike, 
those  statements  are  not  intended  to  teach 
that  all  things  requested  in  prayer  will 
be  received;  nor  that  the  faith  most  pleas- 
ing to  God  involves  the  assured  expecta- 
tion of  such  receiving. 


The  august  intention,  clear  to  logical 
reflection,  and  made  doubly  clear  by 
Scriptural  declarations,  is  to  exalt  the 
fact  of  prayer's  objective  effectiveness, 
and  to  emphasize  the  conditions  with 
which  the  true  suppliant  must  comply. 
The  purpose  is  to  make  it  forever  mani- 
fest that  he  who  comes  to  God  aright  in 
prayer,  must  realize  that  prayerful  sup- 
plication has  God's  own  authorization; 
that  prayer's  transaction  is  veritable  and 

159 


THE   TRUE 

solemn;  that  its  practical  efficiency  is 
limited  by  nothing  save  the  suppliant's 
character,  and  the  divine  regard  for  the 
highest  well-being  of  the  universe;  that 
its  domain  is  over  matter  as  well  as  mind ; 
that,  if  it  be  best  that,  at  prayer's  petition, 
hills  shall  actually  be  leveled  and  moun- 
tains plucked  up,  even  those  effects  are 
possible,  and  will  be  brought  to  pass: 
and  that  prayer  is  as  blessedly  obligatory 
on  the  part  of  man,  as  its  sanction  is 
benevolent  on  the  part  of  God. 


Beyond  peradventure,  the  faith  as  a 
grain  of  mustard  seed,  which  has  such 
power  in  prayer,  is  the  faith  which  is  not 
merely  mental,  psychic,  but  ethical  and 
spiritual,  as  well ;  a  faith  whose  opposite 
is  not  so  much  doubt  as  disobedience. 
The  faith  which  avails  in  prayer  is  gen- 

i6o 


DOCTRINE   OF   PRAYER 

erically  the  faith  that  saves.  It  is  the 
soul's  penitent,  loving  commitment  of 
itself  to  God  in  Christ,  and  therewith 
to  the  service  of  God's  most  blessed  king- 
dom. It  is  intelligent  credence  carried 
into  corresponding  choice.  It  is  subjec- 
tive consecration  objectively  operative. 
It  includes  such  confidence  in  the  living 
God  and  such  trust  in  his  love  as  results 
in  an  allegiance  intellectually  and  spir- 
itually undivided. 


Thus  did  the  apostle  apprehend  it 
w^hen  he  wrote,  "  But  let  him  ask  in 
faith,  nothing  doubting:  for  he  that 
doubteth  is  like  the  surge  of  the  sea, 
driven  of  the  wind  and  tossed.  For  let 
not  that  man  think  that  he  shall  receive 
anything  from  the  Lord; — a  double- 
minded  man,  unstable  in  all  his  ways!" 

i6i 


THE   TRUE 

Thus  did  our  Saviour  comprehend  it 
when,  as  prelude  to  his  statement  respect- 
ing the  removal  of  mountains,  he  said, 
"  Have  faith  in  God." 


In  other  words,  the  doubt  which  hin- 
ders prayer  is  doubt  which  has  in  it 
disloyal  unbelief;  doubt  which  fails  to 
realize  God's  presence,  and  power,  and 
love,  and  the  sureness  of  his  promise; 
doubt  which  produces  blameworthy  in- 
stability of  purpose  and  conduct. 

Herein,  by  force  of  contrast,  is  added 
proof  that  the  faith  which  enables  prayer 
to  prevail  is  not  necessarily  a  confident 
expectation  that  the  special  request  will 
be  granted;  but  the  larger,  sounder  faith 
which,  resting  in  God,  realizes  his  lov- 
ing might,  and  supremely  desires  the  ac- 
complishment of  his  will. 

A  certain  devout  Henry  Fuller  thus 

162 


DOCTRINE  OF  PRAYER 

prayed :  —  "  Lord,  grant  me  one  suit, 
which  is  this:  deny  me  all  suits  which 
are  bad  for  me." 


In  short,  the  faith  which  is  mentioned 
as  a  condition  of  prevailing  prayer  is 
none  other  than  the  faith  which  accepts 
the  revelation  of  God's  wise  and  loving 
omnipotence,  and  his  loving  readiness  to 
answer  the  supplications  of  his  children. 
It  is  a  faith  which  conforms  itself  to  the 
Lord's  Prayer,  and  perceives  that  only 
infinite  wisdom  can  determine  what  is 
most  highly  beneficial. 

The  inspired  teaching  bids  the  sup- 
pliant to  present  himself  in  the  quick 
consciousness  that  God  is,  and  in  the  vital 
understanding  that  God  answers  those 
who  really  pray.  He  is  to  assure  him- 
self that  with  a  prayer-hearing  God, 
nothing  is  impossible;  and  in  that  assur- 

163 


THE   TRUE 


ance,  he  is  to  make  his  reverent  appeal, 
rejoicing  that  "  God's  thoughts  are  not 
our  thoughts,  neither  his  ways  our  ways." 
He  is  literally  to  wait  on  God. 


THE  COMPREHENSIVE  CONCLUSION  IS  THAT 
THE  lord's  prayer  REPRESENTS  THE  FUN- 
DAMENTAL, ESSENTIALLY  UNCHANGABLE  CON- 
DITIONS OF  ALL  PRAYERFUL  PETITION  ;  AT 
THE  SAME  TIME  THAT  IT  SEALS  PRAYER's 
GLORIOUS  WARRANT.  OTHER  SCRIPTURE 
STATEMENTS  WITH  REFERENCE  TO  PRAYER 
EXPLAIN  AND  ILLUSTRATE  THE  DIVINELY 
GIVEN  EXAMPLE.  IN  THAT  DIVINELY  GIVEN 
EXAMPLE,  THE  NATURE  AND  PHILOSOPHY 
THE  PRIVILEGE  AND  PREROGATIVE  OF  PRAYER 
ARE    PERFECTLY    EMBODIED. 


Consequently,  it  may  well  be  that  God 
has  openly  declared  that  prayer  is  his 
wish  and  will ;  that  the  atoning  Son  came 
as  the  praying  man;  that  prophets  and 

164 


DOCTRINE   OF   PRAYER 

apostles  have  found  in  prayer  their  joy 
and  strength;  that  the  Church  universal, 
so  far  as  it  has  been  true  to  its  divine  in- 
spiration, has  been  a  praying  Church; 
and  that,  in  some  sense,  the  whole  race 
has  been  moved  to  pray  and  the  whole 
creation  to  lift  its  cry.  No  wonder  that 
our  Lord,  having  taught  his  disciples  to 
pray  for  daily  bread,  and  having  thus 
sanctioned  the  prayerful  presentation  of 
all  our  personal  requirements,  thereafter 
spake  a  parable,  to  the  end  that  men 
ought  always  to  pray  and  not  to  faint. 


ONE  GREAT  NEED,  TO-DAY,  IS  THE  OF- 
FERING OF  TRUE  PRAYER. 

It  is  the  need  of  the  individual  Chris- 
tian. 

In  the  strengthening  of  the  Christian's 
spiritual  life  it  is  primarily  requisite  that 

165 


THE   TRUE 

he  perceive  the  nature  of  prayer,  and 
that  he  actually  pray.  When  he  makes 
prayer  itself,  as  well  as  answers  to  prayer, 
the  test  of  his  acceptance  with  God,  he 
builds  on  the  right  foundation.  Admon- 
ished, inspired,  by  the  requirements  of 
all  prayerful  petition  he  will  be  in  ear- 
nest to  depart  from  iniquity.  He  will 
seek  divine  assistance  in  the  showing 
forth  of  sincerity,  truth,  justice,  good- 
will. He  will  trustfully  strive  to  be 
loving,  generous,  patient,  courageous, 
self-denying.  If  he  has  temporarily 
wandered,  the  remembrance  of  prayer 
quickening  true  repentance  will  lead  him 
to  say  from  the  heart,  ''  I  have  sinned:  I 
will  arise  and  return."  He  will  desire 
to  have  in  himself  the  mind  which  was 
also  in  Christ  Jesus.  Presenting  sincere- 
ly the  sovereign  petitions, — "  Hallowed 
be  thy  name.    Thy  kingdom  come.    Thy 

1 66 


DOCTRINE   OF   PRAYER 

will'  be  done,  as  in  heaven,  so  on  earth," 
he  will  gratefully  add  the  permitted  re- 
quests for  daily  bread;  for  such  pardon 
as  he  himself  bestows;  and  for  deliver- 
ance from  all  that  is  evil. 

Cherishing  the  sweet,  human  fellow- 
ship which  the  Lord's  Prayer,  by  both  its 
words  and  spirit,  requires,  he  will  sym- 
pathize with  all  souls,  and  will  invoke 
for  them  also  the  Father's  sufficing  fa- 
vor. To  the  throne  of  grace  he  will 
upbear  a  world  marred  by  sin  and  dark- 
ened by  sorrow,  in  the  enraptured  con- 
fidence that  God  sent  his  Son,  not  that 
the  world  should  be  judged,  but  that 
through  him  the  world  should  be  saved. 
In  that  confidence,  he  will  humbly  re- 
solve that  he  himself  will  not  fail  in  his 
endeavor,  nor  be  discouraged  in  his  hope, 
till  justice  has  been  set  in  the  earth,  and 
the  isles  await  God's  law. 

167 


THE   TRUE 

In  prayer  he  will  find  his  consolation 
and  comfort.  Through  prayer  he  will 
ever  be  reinspired  to  a  devoted  life.  In 
a  trust  in  God,  which  the  experiences  of 
prayer  have  confirmed,  he  will  serenely 
face  and  conquer  death. 


When  such  a  spirit  lovely  and  relig- 
ious, and  such  a  life  noble  and  Christ- 
like, characterize  the  followers  of  Christ, 
Christianity  will  have  free  course  and  be 
glorified — and  not  till  then. 


At  present,  Christ's  sorest  wounds  are 
inflicted  in  the  house  of  his  friends. 
If  it  be  true,  as  some  men  of  large  busi- 
ness affirm,  that  church-membership  af- 
fords no  valid  presumption,  not  to  say 
guaranty,  of  superior  personal  integrity, 

1 68 


DOCTRINE    OF   PRAYER 

the  cause  of  Christ  is  put  to  open  shame. 
The  prevalence  of  God's  gracious  king- 
dom waits,  indeed,  for  the  answer  to  the 
petition,  "  Thy  kingdom  come  " ;  but  the 
prayer  itself  cannot  be  offered,  unless  the 
character  of  the  suppliant  is  essentially 
harmonized  with  the  requirements  of  all 
prayerful  request. 

It  is  written, 
**  Who  shall  ascend  into  the  hill  of  Je- 
hovah? 
And  who  shall  stand  in  his  holy  place? 
He  that  hath  clean  hands  and  a  pure 

heart; 
Who  hath  not  lifted  up  his  soul  unto 

falsehood, 
And  hath  not  sworn  deceitfully. 
He  shall  receive  a  blessing  from  Je- 
hovah, 
And  righteousness  from  the  God  of  his 
salvation." 

169 


THE   TRUE 

Contrariwise,  it  is  written,  "  I  cannot 
away  with  iniquity.  When  ye  spread 
forth  your  hands,  I  will  hide  mine  eyes 
from  you;  yea,  when  ye  make  many 
prayers,  I  will  not  hear.  Wash  you, 
make  you  clean;  put  away  the  evil  of 
your  doings  from  before  mine  eyes ;  cease 
to  do  evil;  learn  to  do  well." 


The  offering  of  true  prayer  is  the  need 
of  the  Christian  Church. 

By  the  Christian  Church  is  here  meant 
the  society  of  those  who  profess  and  call 
themselves  Christians.  The  Church  is 
the  world-wide  body  of  professing  be- 
lievers, whose  accepted  mission  is  to 
make  ethical  and  spiritual  presentment 
of  the  reign  of  God  on  earth;  to  preach 
and  spread  Christ's  gospel;  to  maintain 
Christian    worship;    to    administer    the 

170 


DOCTRINE   OF   PRAYER 

holy  sacraments;  and  to  provide  for 
Christian  fellowship  and  nurture.  As 
thus  understood,  the  Church  embraces 
local  churches  of  many  names,  whose 
bond  of  union  is  the  common  claim  of 
being  "  built  upon  the  foundation  of  the 
apostles  and  prophets,  Christ  Jesus  him- 
self the  chief  corner  stone." 

The  Church  is,  rightly,  the  handmaid 
of  the  kingdom  of  God.  She  exists,  to 
the  end  that  Christ  may  be  crowned  in 
all  hearts  and  lives.  She  lives,  to  hasten 
the  day  when  the  kingdom  of  this  world 
shall  become  the  kingdom  of  our  Lord 
and  of  his  Christ. 


To  the  Church,  as  the  great  body  of 
professed  believers,  God  assigns  the  same 
privilege  and  duty  of  prayer,  which  he 
assigns  to  the  individual  Christian.    The 

171 


THE   TRUE 

word  is,  "  If  two  of  you  shall  agree  on 
earth  as  touching  anything  that  they  shall 
ask,  it  shall  be  done  for  them,  of  my 
Father  who  is  in  heaven.  For  where 
two  or  three  are  gathered  together  in 
my  name,  there  am  I  in  the  midst  of 
them."  The  Pentecostal  manifestation 
was  vouchsafed  to  those  who,  with  one 
accord,  had  continued  steadfastly  in 
prayer,  and  who  were  all  together  in  one 
place.  Peter^s  release  from  prison  is 
represented  as  directly  related  to  the  fact 
that  prayer  was  made  earnestly  of  the 
Church  unto  God  for  him.  From  earli- 
est times,  prayer  has  been  an  essential 
part  of  Christian  worship.  Wherever 
Christians  have  worshipfully  gathered, 
— in  sanctuary  or  cave  or  catacomb — the 
forms  of  prayer  have  been  observed. 
Ample  is  the  authority  for  the  belief 
that  united  prayer,  whether  of  the  local 

172 


DOCTRINE   OF   PRAYER 

church  or  the  agreeing  churches,  pos- 
sesses a  heightened  power,  which  comes 
from  the  very  consent  of  thought  and 
feeling  and  desire. 

Yet  the  condition  precedent  of  true 
prayer  on  the  part  of  either  the  Church 
or  the  churches,  is  the  same  as  for  the 
individual  member.  Before  she  can 
prevailingly  pray,  the  Church  must  keep 
the  unity  of  the  Spirit  in  the  bond  of 
peace,  and  be  of  one  mind  in  the  rejec- 
tion of  every  known  offence. 


For  the  churches,  the  call  now,  as  of 
old,  is  to  repentance  and  the  works  of 
love.  We  read,  "  He  that  hath  an  ear, 
let  him  hear  what  the  Spirit  saith  to  the 
churches."  To  the  church  in  Ephesus: 
— "  But  I  have  this  against  thee,  that 
thou  didst  leave  thy  first  love.     Repent 

173 


THE   TRUE 

and  do  thy  first  works."  To  the  church 
in  Sardis : — ^'  I  know  thy  works,  that 
thou  hast  a  name  that  thou  livest,  and 
thou  art  dead.  Remember  therefore  how 
thou  hast  received  and  didst  hear;  and 
keep  it,  and  repent."  To  the  church  in 
Philadelphia: — "  I  know  thy  works  (be- 
hold, I  have  set  before  thee  a  door 
opened,  which  none  can  shut) ,  that  thou 
hast  a  little  power,  and  didst  keep  my 
word,  and  didst  not  deny  my  name. 
Hold  fast  that  which  thou  hast,  that  no 
one  take  thy  crown."  To  the  church  in 
Laodicea: — "I  know  thy  works,  that 
thou  art  neither  cold  nor  hot.  I  would 
thou  wert  cold  or  hot.  So  because  thou 
art  lukewarm,  I  will  spew  thee  out  of 
my  mouth.  Be  zealous,  therefore,  and 
repent." 


174 


DOCTRINE   OF   PRAYER 

The  instant  the  Church — embracing 
the  local  churches  of  many  names — 
speaks  the  words,  ^'  Our  Father,  who  art 
in  heaven,  hallowed  be  thy  name.  Thy 
kingdom  come.  Thy  will  be  done,  as  in 
heaven,  so  on  earth,''  that  instant  her 
right  to  pray,  her  very  power  to  pray,  is 
divinely  challenged.  The  use  of  those 
vital  words  implies  that  the  Church  her- 
self is  actually  hallowing  the  one  Name, 
and  devotedly  serving  the  one  kingdom, 
and  unitedly  striving  for  the  accomplish- 
ment of  the  one  holy  will.  As  to  her  in- 
tegrity with  reference  to  such  faith  and 
service,  the  Church,  answering  to  her 
own  conscience,  must  also  answer  to  God. 
In  the  light  of  the  word  of  God,  and  by 
the  illumination  of  the  Holy  Spirit,  she 
must  assure  herself  that  she  speaks  sin- 
cerely. 

Notwithstanding    her    roll-call,     her 

175 


THE   TRUE 

creed,  her  discipline,  her  temples,  her 
liturgies,  her  sacraments,  she  cannot  en- 
ter the  audience-chamber  where  prayer 
is  heard,  except  as  she  strives  to  present 
herself  with  clean  hands  and  a  pure 
heart. 


Does  the  Church  so  live?     Does  the 
Church  so  pray? 

Is  she  holding  denominational  differ- 
ences in  a  rightful  largeness  of  love? 
Does  she,  in  glad  sincerity,  write  above 
her  portals,  "  The  rich  and  the  poor  meet 
together:  Jehovah  is  the  maker  of  them 
all  "?  Is  she  seeking  to  sound  the  depths 
of  the  Master's  word,  '^  Ye  shall  know 
the  truth,  and  the  truth  shall  make  you 
free"?  Does  she  view  souls  as  God 
views  them,  wandering  and  wasted,  yet 
bearing  the  divine  image ;  ruined  by  sin 
yet  heirs  of  salvation  through  the  aton- 

176 


DOCTRINE   OF   PRAYER 

ing  Son?  Does  she  adopt  the  central 
purpose  of  her  Lord, — the  seeking  and 
the  saving  of  the  lost?  Is  she  true  to  the 
great  command,  "  Go  ye,  therefore,  and 
make  disciples  of  all  the  nations"? 

Is  she  cherishing  passionately,  self- 
sacrificingly,  the  vision  of  society  holily 
transformed;  the  ideal  of  civic,  national, 
international  righteousness  made  gra- 
ciously supreme;  the  final  and  glorious 
consummation  in  which  true  individual- 
ism and  rightful  communism  shall  be 
harmoniously  combined,  to  the  highest 
ennobling  of  humanity  and  the  coinci- 
dent exalting  of  the  divine  glory? 

Unless,  substantially,  the  Church  can 
answer  these  questions  in  a  manifestly 
honest  affirmative,  she  cannot  truly  pray. 
She  may,  indeed,  repent,  and  along  with 
the  repentance,  ask  God's  mercy.  She 
may  do  works  meet  for  repentance,  and 

177 


THE   TRUE 

with  the  doing  bespeak  God's  blessing. 
But  she  cannot  pray  the  prayer  which 
befits  her  sacred  privilege, — the  prayer 
which  may  avail  for  the  rebuilding  of 
the  world  into  its  forfeited  glory — save 
as  she  qualifies  herself  through  a  living 
faith  proved  by  faithful  deeds. 


The  delay  of  the  triumph  of  the 
kingdom  of  God  is  demonstration  that 
neither  the  myriad  professing  Christians, 
nor  the  almost  countless  churches,  are 
praying  as  they  ought.  The  hope  of 
psalmist,  the  vision  of  prophet,  the  decla- 
ration of  apostle,  the  sure  promise  of  the 
Father,  all  bear  witness  that  when  those 
who  love  God  unite  in  supplications 
which  are  truly,  greatly  prayerful, — sup- 
plications in  which  words  and  deeds  are 
holily   combined — the  world's   darkness 

178 


DOCTRINE   OF   PRAYER 

will  give  place  to  light,  and  the  world's 
death  be  changed  to  life. 


Let,  then,  the  truth  concerning  prayer, 
as  set  forth  throughout  the  Bible  and  ex- 
emplified in  the  Lord's  Prayer,  be  every- 
where welcomed,  to  the  glory  of  God,  to 
the  purifying  and  comforting  of  the  be- 
liever, to  the  upbuilding  and  perfecting 
of  the  churches  and  the  Church,  and  thus 
to  the  transforming  of  the  kingdom  of 
the  world  into  the  kingdom  of  our  Lord. 

The  biblical  doctrine  of  prayer  is  the 
article  not  "only  of  a  standing  or  a  fall- 
ing Church,  but  also  of  a  recreated  or  a 
recreant  world. 


179 


.  Date  Due 

■noff^irrr— 

■*m 

*^^^^^^«i^ 

fm*S' 

f 

Speet   Library 


1    1012  01021    5509 


